The aim of the thesis is to classify the form of political leadership and domination in Shia islam's political ideology, their development and ability to succeed in political reality. I especially focus on the Shia understanding of political power and its connection to infallible Imam as secular and religious leader of the Shia community. For analysis of the concepts I use the description of early Islam, including the Shia reasons for the dissolution of Muslim ummah, as well as the reasons that led to the multiple division of Shiism. I analyse specific examples of ideological break up of the Shia community (Ithnasharia, Isma'ila, Hashashins, Alawi, Duryz and modern Islamic Republic of Iran) and finally cardinal reformulation of understanding of political leadership and domination by Ayatollah Khomeini. His concept Wilājat al-faqīh (Guardianship of the jurist) started the era of radical transformation of the Shia political ideology, although he wanted only to modernize it and not to establish a brand new set up. My aspiration is therefore to analyze whether Wilājat al-faqīh can still be seen as the return to the roots of traditional Shiism or if it has a new quality without connection to previous Shia history.

<p>Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande.  Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper.</p> / <p>This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.</p>

Mesurer l’impact des réserves Charia sur l’application des dispositions essentielles de la Convention sur l’élimination de toutes les formes de discrimination à l’égard des femmes (la CEDEF) est l’élément principal de cette étude. À cette fin, le statut juridique de la Femme est examiné, à la lumière des dispositions de la Convention, dans trois pays de culture musulmane (Egypte, Arabie Saoudite et Iran). La présente étude tend à démonter que le statut moindre de la Femme, dans les pays de culture musulmane, est la conséquence de la primauté de l’Islam, en tant que doctrine politico-religieuse, au sein des sociétés civiles. L’étude met l’accent sur l’antagonisme qui existe entre le droit international positif, de nature essentiellement séculaire, et le droit religieux, d’essence divine en vigueur dans la majorité des États de culture musulmane. Elle insiste également sur cette réalité persistante qui consiste, dans de nombreux pays, à nier l’application des droits humains aux femmes, au prétexte de leur incompatibilité avec la loi religieuse supérieure. C’est l’ambition de cette recherche que de proposer que, seule, une séparation nette, de la Religion et du Droit serait à même de garantir l’application universelle et uniforme du droit international de l’Homme et la Femme. / Measuring the impact of Sharia reservations on the application of the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) is the principal subject of this paper. In this respect, the legal status of women is examined, in the light of the Convention (CEDAW), within three Muslim countries (Egypt, Saudi Arabia and Iran). The present study tries to demonstrate that the lesser status of Muslim women is the result of Islam’s primacy, as a politico-religious ideology, within civil societies. The paper emphasizes on the existing irreconcilable conflict between, the international positive law, essentially of secular nature, and the religious law, mainly of divine nature. This paper also advocates that the persistent denial of basic human rights of women in Muslim countries is mainly due to the incompatibility of those rights with imposed religious norms (sharia law). In it’s ambition this study aims to prove that only a strict separation between law and religion could guarantee the universal application of human rights of men and women.

Nella tesi si approfondisce in cosa consistano effettivamente le pratiche e le esigenze funebri dei musulmani, valutando in che misura esse siano compatibili con la legislazione statale dei Paesi occidentali (esaminando in particolare i casi di Italia, Francia e Svizzera). Nell'affrontare il tema si è adottata una prospettiva di tipo interdisciplinare, considerando la questione delle sepolture islamiche sia dal punto di vista del diritto musulmano (per definire in che misura e secondo quali modalità possano essere effettuati gli adattamenti richiesti dalla presenza di comunità musulmane in contesti non islamici), sia dal punto di vista del diritto statale laico, nel più ampio quadro dei rapporti tra Stato e religioni attualmente vigenti nei Paesi considerati.

Par rapport au système financier conventionnel qui a vécu ces dernières années des épisodes de forte instabilité liés en partie à une mauvaise gouvernance, le système financier islamique a montré des signes de robustesse et de pérennité. Sa capacité à surmonter les événements défavorables a incité plusieurs parties prenantes à proposer la finance islamique comme solutionaux déficits financiers et substitut potentiel au système bancaire actuel. Les partisans de cette finance ont fait valoir que la récente crise financière aurait pu être évitée si la finance islamique avec une bonne gouvernance et un cadre réglementaire solide avait été introduite au lieu de la finance conventionnelle. Pour ces raisons, l’objectif de cette thèse est d’une part d’examiner si la finance islamique pourrait garantir la stabilité en période de crise et être une alternative au système financier traditionnel, et d’autre part d’évaluer l’effet des mécanismes internes et externes de gouvernance bancaire sur le risque des banques islamiques par rapport à leurs homologues conventionnelles. Pour y arriver, nous avons élaboré trois chapitres avec desévidences empiriques en utilisant un échantillon de 95 banques islamiques et 130 banques conventionnelles (38 banques dont 14 banques islamiques sont exclues dans le dernier chapitre) dans 18 pays des régions MENAP et Asie du Sud-Est, durant la période 2006-2013. Le premier chapitre porte sur les spécificités et le risque de la banque dans un système financier islamiquepar rapport au système conventionnel. Les résultats trouvés indiquent que la taille et le capital de la banque ainsi que la croissance du PIB sont des facteurs clés de la solidité des deux systèmes bancaires de tous les pays étudiés, notamment des pays du Golfe. Cependant, d’autres résultats ne sont pas assez robustes pour savoir si les banques islamiques sont plus ou moins risquées que les banques conventionnelles. Par conséquent, nous concluons que le système bancaire islamique ne peut pas se substituer au système traditionnel, mais il est plutôt un complément financier qui a ses propres limites. Le deuxième chapitre examine l’effet des mécanismes internes de gouvernance bancaire, à savoir le conseil d’administration et le conseilde surveillance de la charia comme un organe de contrôle spécifique, sur le risque des banques conventionnelles par rapport aux banques islamiques. Les résultats ne montrent pas de différence significative entre les deux groupes bancaires,sauf pour les banques islamiques des pays du Golfe qui font preuve d’une plus grande solidité financière, grâce notamment auxcompétences de spécialistes en finance et en droit islamique, et au recrutement des administrateurs étrangers. En outre, nous trouvons que, dans les pays du Golfe en particulier, l'effet indésirable d'une taille importante du conseil d'administration et celui de la dualité des fonctions sur les risques des banques conventionnelles, disparaissent avec la présence d'un nombre élevé d’administrateurs indépendants. En traitant la question de la dimension externe de gouvernance bancaire dans le dernier chapitre, l’accent est mis sur l’effet probable des récentes réformes bancaires relatives aux banques conventionnelles et aux banques islamiques, à la lumière de Bâle III et du CSFI-12/15, sur le risque de ces banques. Les résultats trouvés montrent que si les exigences réglementaires de ces deux normes internationales de solvabilité avaient été appliquées durant notre période d'étude, elles auraient probablement amélioré la stabilité des deux systèmes bancaires des pays étudiés. Cependant, cet effet n’est pas uniforme pour toutes les banques, en particulier pour les banques conventionnelles des pays d’Asie du Sud-Est qui semblent moins stables et plus exposées au risque de crédit que le reste des banques.L’ensemble de ces résultats apporte une nouvelle dimension de la recherche en gouvernance dans une perspective islamique ... / Compared to the conventional financial system, which has experienced periods of high volatility in recent years partly due to poor governance, the Islamic financial system has shown signs of robustness and sustainability. Its ability to overcome the unfavorable events has encouraged several stakeholders to propose Islamic finance as a solution to financial deficits and as a potential alternative to the current banking system. The supporters of this finance argued that the recent financial crisis could have been avoided if Islamic finance with good governance and a solid regulatory framework had been introduced instead of conventional finance. For these reasons, the purpose of this thesis is twofold. First, we examine whether Islamic finance could guarantee stability in times of crisis and be a substitute for the traditional financial system. Second, we assess the effect of internal and external mechanisms of banking governance on the risk of Islamic banks compared to their conventional counterparts. To this end, we have developed three chapters with empirical evidence using a sample of 95 Islamic banks and 130 conventional banks (38 banks including 14 Islamic banks are excluded at the last chapter) in 18 MENAP and Southeast Asian countries, during the period 2006-2013. The first chapter analyzes the specificities and the risk of the bank in an Islamic financial system compared to conventional system. The results indicate that the size and capital of the bank as well as the GDP growth are crucial factors for the soundness of the two banking systems of all surveyed countries, especially of the Gulf region. However, other results are not strong enough to answer whether Islamic banks are more or less risky than their conventional counterparts. We therefore conclude that the Islamic banking system cannot replace the traditional system, but is, rather, a financial supplement that has its own limitations. The second chapter examines the effect of internal mechanisms of banking governance, such as the board of directors and the sharia supervisory board as a control organ specific to Islamic banks, on the risk of conventional banks compared to their Islamic counterparts. The findings show no significant difference between the two banking systems, except for the Islamic banks of Gulf countries, which demonstrate greater financial solidity thanks particularly to the skills of the specialists in finance and Islamic law, and the recruitment of foreign directors. In addition, we find especiallyin Gulf countries that the harmful effect of a large board size and dual functions on the risks of conventional banks disappear with the presence of a significant number of independent directors. In investigating the issue of the external dimension of banking governance, the focus is on the probable effect of recent banking reforms relating to conventional and Islamic banks, in light of Basel III and IFSB-12/15, on the risk of the two banking systems. Our findings support that if the regulatory requirements of these two international solvency standards had been applied during our sampling period, they would probably have improved the stability of the two banking systems of the surveyed countries. However, this effect is not uniform for all banks. In particular, conventional banks of Southeast Asian countries seem less stable and more exposed to credit risk than the other ones. All of these results bring a new dimension of governance research from an Islamic perspective, which could be a valuable source ofknowledge for both bankers and regulators in the banking sector.

Cette recherche est axée sur deux sujets principaux. Premièrement, dans l’objectif de réforme du droit et d’amélioration des systèmes juridiques, nous nous intéresserons à l’étude des formes d’application du droit comparé. La première partie portera sur la fonction réformatrice du droit comparé, notamment au travers d’analyse de la méthodologie et des évolutions contemporaines de la science du droit comparé. De plus, le concept de réforme et les conditions préliminaires nécessaires à l’opération de réforme seront étudiés ici et nous permettrons de démontrer comment cette opération impose davantage de complexité que la seule révision législative via la transplantation des règles et des institutions étrangères. Ces difficultés rendent nécessaire une mobilisation de différentes méthodes fonctionnelle et culturelle pour augmenter la chance de prise de la greffe juridique du droit des pays plus développés vers les pays en voie de développement. Une étude interdisciplinaire du contexte des ordres juridiques variés pourrait nous aider à prendre en compte les diverses circonstances de chaque nation. Dans une seconde partie, nous tenterons d’appliquer ou de conceptualiser ce modèle concernant la réforme sur un cas concret : le droit civil iranien. Ce droit est en effet un bon exemple de métissage des règles traditionnelles du droit musulman (Charia ou plus précisément feqh) chiite avec la tradition civiliste romano-germanique. Nous tenterons de présenter une perspective historique de la modernisation du droit iranien et du contexte dans lequel ce droit a évolué et s’est transformé. Tout au long du siècle suivant la Révolution constitutionnelle (Mashrouteh) et visant la modernisation de la structure politique et juridique, l’Iran a connu différentes époques, parfois favorisants les valeurs traditionnelles et d’autres fois, donnant avantage aux valeurs modernes. Un mouvement de modernisation inspiré des pays européens est amorcé, mais le manque d’institutionnalisation de la modernité en Iran et la Révolution islamique ont fait reculer la majorité des fruits du Mashrouteh vers une idéologie traditionnelle-islamique. La méthode comparative nous aide donc à concrétiser la phase de diagnostic juridique et social en Iran, notamment à la lumière de la comparaison avec les systèmes juridiques québécois et français. Finalement, nous essaierons de présenter certaines solutions par le biais de la comparaison internormative (avec d’autres interprétations du feqh) et législative (avec l’observation d’autres droits positifs étrangers) pour bâtir un nouvel ordre juridique iranien en harmonie avec les évolutions contemporaines en Iran. / This research focuses on two main topics. First, with the aim of reforming the law and improving legal systems, we will study various forms of applying the science of comparative law. At the first part, we will focus on the reforming function of comparative law through an analysis of the methodology and contemporary developments in this discipline. Moreover, the concept of reform and the preliminary conditions necessary for the reform operation will be studied, and we will demonstrate how this operation imposes more complexity than merely legislative revision through the transplantation of foreign rules and institutions. These difficulties make it necessary to mobilize different functional and cultural methods to increase the chance of taking legal transplant from the more developed countries to the developing countries. An interdisciplinary study of the context of various legal orders could help us to take into account the varying circumstances of each nation. In a second part, we will try to apply or conceptualize this model concerning the reform on a concrete case: the Iranian civil law. This law is a good example of the interbreeding of the traditional rules of Shiite Muslim law (Sharia or more precisely feqh) with the RomanoGermanic civil law tradition. We will present a historical perspective of the modernization of Iranian law and the context in which it has evolved and transformed. Throughout the century following the Constitutional Revolution (Mashrouteh) and aimed at modernizing the political and legal structure, Iran went through different eras, sometimes favoring traditional values and other times giving advantage to modern values. A movement of modernization inspired by European countries was initiated, but the lack of institutionalization of modernity in Iran and the Islamic Revolution have pushed the majority of the fruits of the Mashrouteh towards a traditional-Islamic ideology. The comparative method therefore helps us to concretize the phase of legal and social diagnosis in Iran, particularly in the light of the comparison with the Quebec and French legal systems. Finally, we will try to present some solutions through the internormative (with other interpretations of the feqh) and legislative (with the observation of other positive foreign laws) comparisons to build a new Iranian legal order in harmony with the contemporary evolutions in Iran

No description available.

The aim of the study was to offer solutions for the enhancement of Indonesia’s HIV and AIDS policy and to suggest future possibilities. In the process, the gendered nature of the epidemic was explored. In light of the relatively lower rates of employment among Indonesian women, this study also sought to gain insights into the possible reasons for many women appearing to be attached to domesticity. In the first phase of the study, interviews with stakeholders in HIV and AIDS prevention were conducted, followed by a Delphi exercise involving 23 HIV and AIDS experts. In the second phase, 28 women from various ethnicities were interviewed, including those in polygamous and contract marriages. The overall results were interpreted through the lens of complexity theory. Fewer than half of the proposed objectives were approved by the experts in the Delphi round. These were interventions mainly aimed at the risk groups while most objectives relating to education about HIV and AIDS and safer sex for the general public failed to obtain consensus. Reasons for the lack of consensus were differences in perceptions associated with human rights, moral reasoning, the unfeasibility of certain statements and personal conviction about the control of the epidemic. Emphasis on men’s and women’s innate characteristics; men’s role as breadwinner; women’s primary role as wife, mother and educator of their children; and unplanned pregnancies emerged as major themes from the qualitative phase. While the adat and Islam revival movements may have endorsed the ideals of the New Order state ideology, Javanese rituals regarded as violating Islam teachings were abandoned. Ignorance about safer sex and HIV and AIDS was also established. Interpretation of the results through the lens of complexity theory revealed that the national HIV and AIDS policy needs to encompass interventions for the general population, which would include comprehensive sex education in schools and media campaigns focusing on women. It was found that women’s vulnerability to HIV and their penchant for domesticity appear to be associated with their perceived primary role as wife and mother, as promoted by the adat-based New Order state ideology. / Sociology / D. Litt. et Phil. (Sociology)

The aim of the study was to offer solutions for the enhancement of Indonesia’s HIV and AIDS policy and to suggest future possibilities. In the process, the gendered nature of the epidemic was explored. In light of the relatively lower rates of employment among Indonesian women, this study also sought to gain insights into the possible reasons for many women appearing to be attached to domesticity. In the first phase of the study, interviews with stakeholders in HIV and AIDS prevention were conducted, followed by a Delphi exercise involving 23 HIV and AIDS experts. In the second phase, 28 women from various ethnicities were interviewed, including those in polygamous and contract marriages. The overall results were interpreted through the lens of complexity theory. Fewer than half of the proposed objectives were approved by the experts in the Delphi round. These were interventions mainly aimed at the risk groups while most objectives relating to education about HIV and AIDS and safer sex for the general public failed to obtain consensus. Reasons for the lack of consensus were differences in perceptions associated with human rights, moral reasoning, the unfeasibility of certain statements and personal conviction about the control of the epidemic. Emphasis on men’s and women’s innate characteristics; men’s role as breadwinner; women’s primary role as wife, mother and educator of their children; and unplanned pregnancies emerged as major themes from the qualitative phase. While the adat and Islam revival movements may have endorsed the ideals of the New Order state ideology, Javanese rituals regarded as violating Islam teachings were abandoned. Ignorance about safer sex and HIV and AIDS was also established. Interpretation of the results through the lens of complexity theory revealed that the national HIV and AIDS policy needs to encompass interventions for the general population, which would include comprehensive sex education in schools and media campaigns focusing on women. It was found that women’s vulnerability to HIV and their penchant for domesticity appear to be associated with their perceived primary role as wife and mother, as promoted by the adat-based New Order state ideology. / Sociology / D. Litt. et Phil. (Sociology)

Eine wissenschaftliche Gesellschaft kann ihren inneren Austausch und ihre Wirkung nach Außen nur sicherstellen, wenn sie ihren Mitgliedern und auswärtigen Interessierten ein zeitgemäßes Diskussionsforum bietet. Angesichts des gestiegenen Bedarfs an zuverlässigen Informationen über das islamische Recht und die rechtlichen Entwicklungen in islamisch geprägten Staaten besteht seitens der GAIR die Notwendigkeit, hierzu einen verantwortungsvollen Beitrag zu leisten. Um dieser Aufgabe gerecht zu werden, wird zukünftig der Schwerpunkt der GAIR-Mitteilungen deutlich stärker auf den fachlichen Diskurs gelegt. Das neue Format deckt neueste Entwicklungen in Gesetzgebung und Rechtsprechung aller Rechtsgebiete im In- und Ausland ab, soweit sie das Recht islamisch geprägter Staaten oder aber Menschen aus solchen Staaten betreffen. Wesentlich ergänzt wird dieses Angebot durch Tagungsberichte, Rezensionen und Aufsätze, in denen auch islamrechtliche Fragestellungen diskutiert werden.