La délinquance des mineurs existe depuis toujours et pour y faire face, les sociétés répriment et enferment depuis toujours. Des enfants ont purgé leur peine tour à tour dans des prisons, des bagnes, des maisons de correction…Aujourd’hui encore la délinquance des mineurs reste une inquiétude majeure de la société et du législateur qui s’interrogent toujours sur les moyens d’y répondre autrement, humainement et efficacement.Le fait que le mineur est un individu en cours de construction implique que les actes de délinquance qu’il commet ne peuvent être réduits à l’expression de sa seule volonté, mais sont aussi la résultante d’un environnement défaillant. Ce mineur, plus vulnérable qu’un adulte, bénéficie à ce titre d’un traitement procédural plus protecteur, de juridictions spécialisées et de peines moins lourdes que celles infligées aux majeurs.Des actions éducatives et répressives sont combinées grâce à des partenariats et collaborations entre l’institution judiciaire et les acteurs sociaux concernés par les mineurs. En effet, en Algérie, en France ou ailleurs, le traitement de la délinquance appelle l’implication de l’ensemble de la société en vue d’établir un « vivre-ensemble » sur le long terme. / Juvenile delinquency exists for a long time and to face it, societies repress and lock for a long time. Children served their sentence alternately in prisons, penal colonies, reformatories… Today still the juvenile delinquency stays a major worry of the societies and the legislator who always wonder about the means to answer it otherwise, humanely and effectively.The fact that the minor is an individual under construction implies that the acts of delinquency which he commits cannot be reduced to the expression of its only will, but are also the resultant of a failing environment. This minor, more vulnerable than an adult, benefits as such from a more protective procedural treatment, from specialized jurisdictions and from punishments less heavy than those were imposed to the adults.Educational and repressive actions are combined grace to partnerships and collaborations between the judicial institution and the social players concerned by the minors. Indeed, in Algeria, in France or somewhere else, the treatment of the crime calls the implication of the whole society to establish a "living together" on the long term.

Magister Legum - LLM / This mini-thesis is based on the presumption that the Danish cartoons and the anti-Muslim clip posted on YouTube as forms of expression, ridiculed the religious beliefs and practices of Muslims which in turn affected the exercise of religious freedom as it violated the dignity of the bearers of the right to freedom of religion and therefore a conflict between the right to freedom of religion and freedom of expression exists. The above incidence of conflict between the right to freedom of religion and freedom of expression involves infringing the freedom of religion of the Islamic community. Blasphemy in Islam is speech that is insulting to God, but during the course of Muslim history it has become increasingly linked with insult to the Prophet Muhammad. In Islam the depiction of the Prophet Muhammad in any way is strictly forbidden and is considered blasphemous.

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"Every country has religious minorities. Any study of religious minorities and the protections afforded to them must also examine the significance of minorities per se. Minorities have no internationally accepted definition. Definitions are either broad and with little specificity or narrow and exclusive. Generally, two trends with regard to minority rights can be observed. On the one hand, in many countries, a comprehensive system of the legal protection of minorities has been introduced. Here the biggest problems stem from the difference between formal and informal rights. On the other hand, a number of countries have not legally committed themselves to the protection of minorities; ranging from inadequate safeguards to non-recognition of the minority. National minorities have received broad, although not well-differentiated, reporting in the international media and attention in international organisations and its impact on the discourse on religious rights have been minimal. However, minority religious rights have featured less significantly on the public agenda. The implications of the status of national minorities and religious groups are that many minorities believe that the majority group generally receive privileged status in state structures, while the minorities are viewed with suspicion. The issue of religious representation and safeguards arose within the Constitution of the Republic of Kenya ("Kenyan Constitution") where there is a recently concluded Constitutional Review Commission that had the Christian majority object to the "excessive protection" being granted to the Muslim minority. There was a huge debate as to the extent of inclusion of Sharia in the resultant draft constitution as well as the protection of fundamental principles of human rights and Islam. The question thus arises, should one apply Sharia or enshrine it in the constitution of a country, or will this involve overprotection that may lead to long-term exploitation of the law by the minority. The Arab Republic of Egypt ("Egypt") and the Republic of Kenya ("Kenya") have been chosen as case studies as they are interesting reflections of the development of states in Africa: Kenya with a Muslim minority maintaining a hold on the application of Islamic law where there is a Christian majority, while in Egypt the Copt and Shia Muslim populations are trying to assimilate into the state. Sharia is of imporance both to Kenya and Egypt. In Egypt the entire legal system is premised on the constitutional provision that Sharia is the principle source of law, thus some religious minorities in Egypt look for ways to maintain their identity and circumvent the application of Sharia provisions. Kenya, with a Muslim religious minority, is grappling with the concept of Sharia and how far it should apply to Muslims in a country. Thus these two countries have an inverse mirror image problem of each other as between the two major world religouns, Christianity and Islam. ... Chapter one sets out the content of the research, identifies the problem and applies the methodology. Chapter two discusses the international and regional law on religious minorities with a regional emphasis on African and the Arab region. Chapter three discusses the Islamic law on religious minorities, both Muslim minorities in non-Muslim states and non-Muslim minorities in Muslim states. Chapter four will focus on case studies comparing the protection accorded to the Muslims in Kenya with the Copts in Egypt, and analysing the extent to which Kenya and Egpyt have complied with international and regional law. Chapter five will set out recommendations and conclusions." -- Introduction. / Prepared under the supervision of Dr. Naz Modirzadeh at the Department of Political Sciences, School of Humanities and Social Sciences, The American University in Cairo, Egypt / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2004. / http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html / Centre for Human Rights / LLM

This diploma thesis discusses phenomena of parallel legal norms applicable in the Great Britain. There is guaranteed enforceability of those parts of the Islamic law, which deals with family and inheritance matters in the United Kingdom. This phenomenon is result of decades lasting process going back to the colonialism. Given the current events such as so called migration crisis in the Europe and self-declaration of "Islamic State", the question of religious law of minorities become priority theme of public discourse and is also topic of common debates between critics and advocates of normative diversity. Crucial incident that influenced public debate, especially reflection of success rate of immigrants' integration, had been the London bombings of 7/7 2005. In the thesis are presented specific examples of clash of British Common Law and the Islamic Law. The force of disintegration is Salafism that affects Muslim minorities and which is imported to the UK primarily from Saudi Arabia. The online Fatwas, a very problematic issue, is dealt with in the end of the thesis as well. Given the impossibility to regulate influence of the internet, online fatwas have profound effect over vulnerable youngsters. Keywords: Islam, Islamic Law, Great Britain, Sharia, Islamic Family Law, Islamic Inheritance Law,...

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. / 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.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-21T08:56:51Z No. of bitstreams: 1 Ahmed Sameer El Khatib.pdf: 2940643 bytes, checksum: 15393ff70b8d636d9937d1b29dc54640 (MD5) / Made available in DSpace on 2018-11-21T08:56:52Z (GMT). No. of bitstreams: 1 Ahmed Sameer El Khatib.pdf: 2940643 bytes, checksum: 15393ff70b8d636d9937d1b29dc54640 (MD5) Previous issue date: 2018-09-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The main purpose of this thesis was to analyze the dissemination of Corporate Social Responsibility (CSR) and to examine its determinants and consequences for the Islamic banks of the Gulf Cooperation Council (GCC). In the fulfillment of the research objectives, 40 Islamic banks from the countries that make up the GCC were analyzed during the period from 2013 to 2017, which involved 200 observations to each group. With regard to CSR, an index was constructed to measure the level of disclosure in Islamic banks and conventional banks, based on 11 dimensions recommended by the Accounting and Auditing Organization for Islamic Financial Institutions (AAOFI) No. 7 published in 2010 (1985), Ismail (1986), and Dusuki (2008), were used in the literature on the dissemination of CSR. Statistical analysis included econometric regressions using the Ordinary Least Squares (OLS) method to examine the determinants and consequences of CSR disclosure in the sample selection of banks. The results indicated a level of disclosure of Islamic RSC of 41.05%, higher than the level of its conventional peers in the region that reached a mark of 30.65%. Using Corporate Governance (CG) mechanisms to measure the determinants of CSR disclosure, the survey found a positive and significant association between the disclosure of CSR and the size of the Board of Directors of the Islamic banks studied. Thus, evidence is provided that stronger corporate governance is associated with a higher level of CSR disclosure. Another result found was the significantly negative relationship of the CEO's Duality (CEOD) and the Audit Committee Size (ACS) with the disclosure of CSR. However, the results did not show a significant association between disclosure of CSR and other variables of corporate governance. To examine the economic consequences of CSR disclosure in Islamic and conventional banks, the study used two different proxies (Market to Book Value and Tobin's Q) to measure the value of the firm. The study found no significant relationship between the proxies analyzed. It is suggested that there is a strong need to improve the current CSR disclosure practice, especially in the Islamic banks of the GCC, imposing additional restrictions on the characteristics of the Board of Directors. The results corroborate the global debate on the need for corporate governance reform, providing insights into the role-played by corporate governance mechanisms in encouraging and enhancing CSR disclosure practices and opens up fertile ground for studies involving the influence of religious roots on practices / O objetivo desta tese foi analisar a divulgação da Responsabilidade Social Corporativa (RSC) e examinar seus determinantes e consequências entre os bancos islâmicos do Conselho de Cooperação do Golfo (CCG). No cumprimento dos objetivos da pesquisa, foram analisados 40 bancos islâmicos e 40 bancos convencionais dos países que compõem o CCG, durante o período de 2013 a 2017, o que envolveu 200 observações em cada grupo. No tocante à RSC, foi construído um índice para mensurar o nível de sua divulgação em bancos islâmicos e em bancos convencionais, com base em 11 dimensões recomendadas pela norma nº 7 do Accounting and Auditing Organization for Islamic Financial Institutions (AAOFI), publicada em 2010. Com relação aos determinantes da divulgação, foram construídas hipóteses, com base nas lacunas identificadas na literatura precedente, nas Teorias de divulgação existentes e nos Modelos Islâmicos de divulgação da RSC: Modelos de Chapra (1985), Ismail (1986) e Dusuki (2008). A análise estatística compreendeu regressões econométricas utilizando o método dos Mínimos Quadrados Ordinários (MQO), para examinar os determinantes e as consequências da divulgação de RSC na seleção amostral dos bancos. Os resultados indicaram um nível de divulgação da RSC Islâmica de 41,05%, maior do que o nível de seus pares convencionais da região que alcançaram um índice de 30,65%. Usando mecanismos de Governança Corporativa (GC), para mensurar os determinantes da divulgação de RSC, a pesquisa encontrou uma associação positiva e significativa entre a divulgação da RSC e o tamanho do Conselho de Administração (CA) dos bancos islâmicos estudados. Com isso, são fornecidas evidências de que uma Governança Corporativa mais forte está associada a um nível mais alto de divulgação de RSC. Outro resultado encontrado foi o relacionamento significativamente negativo da Dualidade do CEO (DCEO) e do Tamanho do Comitê de Auditoria (TCTA) com a divulgação da RSC. No entanto, os resultados não mostraram associação significativa entre divulgação da RSC e outras variáveis de governança corporativa. Para examinar as consequências econômicas da divulgação da RSC nos bancos islâmicos e convencionais, o estudo usou duas proxies diferentes (Market to Book Value e o Q de Tobin) para mensurar o valor da empresa. O estudo não encontrou nenhuma relação significativa entre as proxies analisadas. Sugere-se que há forte necessidade de melhorar a atual prática de divulgação da RSC, especialmente nos bancos islâmicos do CCG, impondo restrições adicionais às características do Conselho de Administração. Os resultados corroboram com o debate global sobre a necessidade de reforma da governança corporativa, fornecendo insights sobre o papel desempenhado pelos mecanismos de governança corporativa no incentivo e aprimoramento das práticas de divulgação da RSC e abre campo fértil para estudos envolvendo a influência das raízes religiosas nas práticas de RSC

Submitted by Leila Mohamad Abduni (leila.abduni@gmail.com) on 2018-05-14T20:01:34Z No. of bitstreams: 1 LeilaAbduni_MPGIThesis_07.05.18.pdf: 1549387 bytes, checksum: 15650c113b69d92d08f8e69bb4e47b19 (MD5) / Approved for entry into archive by Josineide da Silva Santos Locatelli (josineide.locatelli@fgv.br) on 2018-05-15T13:46:28Z (GMT) No. of bitstreams: 1 LeilaAbduni_MPGIThesis_07.05.18.pdf: 1549387 bytes, checksum: 15650c113b69d92d08f8e69bb4e47b19 (MD5) / Approved for entry into archive by Suzane Guimarães (suzane.guimaraes@fgv.br) on 2018-05-15T14:00:17Z (GMT) No. of bitstreams: 1 LeilaAbduni_MPGIThesis_07.05.18.pdf: 1549387 bytes, checksum: 15650c113b69d92d08f8e69bb4e47b19 (MD5) / Made available in DSpace on 2018-05-15T14:00:17Z (GMT). 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.

L’assurance islamique, ou takaful, qui est apparue dans les années 1970, est un sujet d’actualité, tant en France qu’au Liban. Les sociétés d’assurance islamique voudraient opérer dans ces deux pays dont le droit des contrats, comme celui des entreprises sont dominés par l’idée de laïcité. Peut-on exercer une activité que se veut régie par des principes religieux dans des pays de droit positif laïc ? La police takaful est-elle une police d’assurance à l’instar de la police d’assurance conventionnelle ? Les sociétés takaful sont-elles des sociétés d’assurance au même titre que les sociétés d’assurance conventionnelle ? Certes, les éléments constituant le contrat d’assurance conventionnelle se retrouvent dans la police takaful, à savoir le risque, la prime et la prestation d’assurance. Ces deux contrats d’assurance couvrent les mêmes risques, sous réserve des objets et évènements considérés comme haram et prohibés par l’islam. Quant aux sociétés d’assurance takaful, elles peuvent prendre les mêmes formes que les sociétés d’assurance conventionnelle. Mais leur fonctionnement diffère de celles-ci, en raison de leur structuration en deux fonds distincts et d’un mode opérationnel qui leur est propre. Le contrôle de la conformité à la charia islamique marque les compagnies d’assurance takaful et les distingue fortement des sociétés d’assurance conventionnelle. Il s’agit sans doute du principal obstacle à leur réception par le droit positif. Mais il doit pouvoir être surmonté. / The Islamic insurance, or Takaful, that first appeared in the seventies, is a subject that has an actual importance both in France and Lebanon. The Islamic insurance companies aim at working in these two countries whereas the contracts law as much as the enterprises law is dominated by the idea of secularism. Can we practice an activity mainly ruled by religious principles in countries where the substantive law is secular? Is the Takaful policy an insurance policy like any other conventional policy insurance? And are the Takaful companies insurance companies at the same level of all other conventional insurance companies? Indeed, the elements that are the basics of the conventional insurance contract are found in the Takaful policy, meaning the risk, the premium and the insurance benefit. These two contracts cover the similar risks, except for the objects and events considered as Haram and prohibited by Islam. As for the insurance companies Takaful, they are allowed to have the same form as any other conventional insurance society. Yet, their functioning is different from the abovementioned, due to their structuring into two distinct funds in addition to an operational mode appropriate to their needs. The audit made in conformity with the Islamic sharia imprints the Takaful insurance companies and strongly distinguishes them from the conventional insurance companies. Without any doubt, the idea rotates around how the substantive law accepts them. However, the concept of Takaful should be overcome.

Le système arabe des droits de l’homme repose, pour l’essentiel, sur un traité international, la Charte arabe des droits de l’homme. Il est institué, en vertu de ladite Charte, un Comité arabe des droits de l’homme qui surveille et contrôle l’application des obligations incombant aux États parties à la Charte. Malgré sa mise en place tardive (2004) par rapport à d’autres systèmes régionaux de protection des droits de l’homme, il s’est avéré que cette Charte est unique en son genre. Elle combine des droits divins et naturels et verrouille, de par le contenu des dispositions liminaires et finales de la Charte, sa propre évolution. Elle présente des traits qui, dans l’ordre international, n’appartiennent qu’à elle. En s’écartant du modèle des Pactes onusiens, la Charte ne consacre non seulement des droits en régression par rapport à ceux garantis dans lesdits Pactes, mais aussi des droits rédigés en termes ambigus dont la transposition dans l’ordre interne des États parties élargira encore le creuset jusqu’à rendre incertain l’efficacité de cette Charte.En somme, la Charte en elle-même, ainsi que son application, sont loin, pour le moment, de renforcer les normes universelles des droits de l’homme ou même de les maintenir à cause du caractère global du niveau de protection, qui est inférieur à celui des standards internationaux. Il est vrai que l’affirmation par la Ligue des États arabes des droits et libertés est une chose et que la garantie du respect de ces droits en est une autre. Or, en matière de droits de l’homme, la justiciabilité de la règle conditionne l’efficacité de la garantie et de sa sanction. L’analyse du système arabe de protection des droits de l’homme a conduit à constater qu’il ne satisfait pas à cette condition, contrairement à d’autres systèmes régionaux. D’où l’urgence de reformuler le texte de la Charte arabe dans une optique de mise en conformité aux normes internationales des droits de l’homme. / The Arab human rights system relies essentially upon an international convention, the Arab Charter on human rights. An Arab human rights Committee in set up under the Charter that supervises and monitors the implementation of Charter obligations by States parties. Despite its late establishment (2004) compared to other regional systems of human rights protection, the Charter has proved to be unique in its kind. The Charter combines divine and natural rights and, by means of its general and final provisions, succeeds in curtailing its own future development. Some features of the Charter are original compared to what one finds in other international instruments. As for that, the Charter deviates from United Nations conventional standards, as it enshrines several human rights in somewhat regressive or ambiguous forms. Transposition of these rights into domestic law is expected to further widen discrepancies with United Nations human rights standards and render as a whole the efficiency of the Charter quite uncertain.In other words, the Charter itself and its implementation are far, for the time being, from strengthening universal human rights, or even maintaining for them a level of global protection near to that prevailing in accepted international standards. It is notable to address that it is one thing for the Arab League to affirm human rights, and quite another to guarantee those rights. Yet, in the human rights field, the efficiency and coerciveness of the norm is conditioned to the possibility of some kind of effective judicial review. The assessment of the Arab human rights system prompts to assert that this requirement is only poorly met, in contrast with other human rights regional systems. Hence, the urgency to revise the text of the Arab Charter on human rights in a perspective aiming at guaranteeing its progressive compliance with international human rights standards.