Academic literature on the topic 'Banques – Islam'

The importance of treaties in international relations cannot be overemphasized especially now that the contemporary world has radically changed to a global village’. It has been observed as far back as 1960s that “modern international law can hold the allegiance of the world at large only by establishing its claim to continuing acceptance as a synthesis of the legal thought of widely varying tradition and culture.”1including Islamic law. Hugo Grotius drew most of his ideas of modern international law from the Bible and from the St. Augustine’s just war theory. It is not surprising, therefore, that treaties under modern international law are based on good faith. “The ideal of law in Islam is based on good faith. . . .”2 This is an indication that Islamic law and modern international law must have come from the same source. Treaties, therefore provide a veritable opportunity to attempt a harmony and a communality between the two legal regimes with a view to achieve, despite the complexity and diversity of human society, a common universal understanding that ensures peace and cooperation across the globe. This article aims at achieving that objective

The importance of treaties in international relations cannot be overemphasized especially now that the contemporary world has radically changed to a global village’. It has been observed as far back as 1960s that “modern international law can hold the allegiance of the world at large only by establishing its claim to continuing acceptance as a synthesis of the legal thought of widely varying tradition and culture.”1including Islamic law. Hugo Grotius drew most of his ideas of modern international law from the Bible and from the St. Augustine’s just war theory. It is not surprising, therefore, that treaties under modern international law are based on good faith. “The ideal of law in Islam is based on good faith. . . .”2 This is an indication that Islamic law and modern international law must have come from the same source. Treaties, therefore provide a veritable opportunity to attempt a harmony and a communality between the two legal regimes with a view to achieve, despite the complexity and diversity of human society, a common universal understanding that ensures peace and cooperation across the globe. This article aims at achieving that objective

Arabic literature has other characteristics of world literature. Begins with the division of Arabic literature into historians and the concept of the meaning of "Adab al-‘Araby" varying from era to era. This simple writing will explain the different meanings of this field. Due to the pre-Islamic era, Arabic literature was a sense of food. The concept of literature in this era has been associated with banquet, meaning food that calls people to their food and performs this habit in the winter when the cold and the possibility of generosity to people. In the Islam era, the meaning of literature has changed to education and literature by the dakwah of Islam to people and its teachings and the refinement of souls. In the Umayyad era, the concept of literature became the meaning of education. In the Abbasid era literature was the sense of the call to Mahamad and Almkramm. In modern times came literature in the sense of the French (Litterature), which the French to write everything in the language.

This conference was convened by J. H. Dreyer of the Department ofSemitic Studies at the University of South Africa, Pretoria, South Africa, andthe Department of Religious Studies, University of Cape Town, Cape Town,South Africa. It was preceded by a banquet, during which the Islamic Studiesprogram of the Department of Religious Studies was introduced to the peopleof Cape Town. Approximately 250 invited guests attended the conference,which was well received by local Muslims and set the parameters for ahealthy relationship between the department and the Muslim community.The conference was attended by a fluctuating audience of eighty to 150individuals from the University of Cape Town and various Muslim communities.This provided an ideal opportunity for the emergence of a varietyof lively and critical ideas. Issues affecting Muslims living in South Africaalso generated a lot of discussion.The keynote guest speaker was Richard Martin, Arizona State University,Tucson, Arizona. The rest of the papers were presented by scholars fromSouth African universities who have been involved in the study of Islam andArabic. The following broad areas were covered: early Islamic history;Qur'anic hermeneutics in traditional and modem scholarship; revivalism;Islam in South Africa; and Muslim personal law in South Africa.The first session dealt with early Islam and featured two presentations.The first, Martin's paper on "Public Theology in Medieval Islam: The Roleof Kalam in Conflict Definition and Resolution," set the pace with aninteresting and innovative approach to the study of early theological disputes.In addition, he presented kalam disputes to illustrate how modem discussionsand debates on fundamentalism have produced a kind of public theologyinvolving both the media and academia in North America. He was followedby Abdul Kader I. Tayob, University of Cape Town, who dealt with themeaning and significance of the masjid as a sacred space as reflected in theQur'an and si'rah literature of the thirteenth hijri century.Two papers on Qur'anic hermeneutics made up the second session. A. K. ...

This research contains the process of implementing the yasinan and tahlilan traditions at the Nur Amanah Mosque in Yogyakarta and the values of Islamic education contained in these traditions. The problems raised in this study are related to a lack of understanding of the beliefs of certain groups so that the yasinan and tahlilan traditions are considered a form of heresy. The purpose of this paper is to explain the process of carrying out the yasinan and tahlilan traditions at the Nur Amanah Mosque in Yogyakarta and explain the values of Islamic education in the aspects of faith, morals, and worship contained therein. The method used in this study is qualitative with a phenomenological approach. The results of this study conclude that the process of implementing the yasinan and tahlilan traditions at the Nur Amanah Mosque in Yogyakarta does not contain errors. This is because the readings that are applied contain the chanting of the holy verses of the Qur'an, dhikr, prayers, and prayers. The values of Islamic education in this tradition, especially in the aspect of aqidah including the six pillars of faith, the moral aspect in the form of implementing good activities, and aspects of worship such as sending prayers and banquets are included in the alms category.

Abstract This paper which is entitled "The Order of Conducting the Marriage Feast and Answering the Invitation in Sahih Muslim - a Comparative Study", is one of the most prominent means of making the marriage known which is dealt with by the Islamic scholars plainly in details. This subject is worth of study and researching because it is closely associated with the Muslim community, and feeding people in such occasions is from the close good deeds the Islam urges and calls for. The researcher began to discuss this subject starting with the hadiths in the Sahih al-Imam al-Muslim in which the order was given regarding the marriage meal. The study wants to know whether there is any order calling for doing the meal or answering the inviters of the meal or eating from it believing that it is Muslim’s duty to answer the invitation or not. Then, the researcher talked about the most appropriate attitude of the scholars and their viewpoints in terms of this topic besides showing their proofs and discussing them to arrive at a moderate and correct viewpoints among all these viewpoints. The researcher divided the research into an introduction, four sections, and a conclusion. In the introduction, the researcher mentioned the importance of the research, the reasons for choosing it, and its methodology. The first section comes across the definition of the terms of the title in a way that the researcher dealt with the definition of the command, the meal from the perspective of the language and terminology, and it introduces Imam Muslim and his book (True Muslim). Then the second section concentrates on making the order to conduct the banquet whereas the third section focuses on the order to answer the invitation for the banquet. Then, the fourth section studies the order to eat of the meal through mentioning the sayings of the scholars and their evidences. Finally, the researcher arrives at the most important concluded points.

The Association of Muslim Social Scientists (AMSS) held its 30th annualconference with the collaboration of the International Institute of IslamicThought (IIIT) at the University of Michigan - Dearbom campus fromOctober 26 - 28,2001. Students, academicians, Muslim and non-Muslimintellectuals and activists were among the guests at the conferencecosponsored by the University of Michigan - Dearborn and its Center forArab-American Studies, and Project MAPS: Muslims in the AmericanPublic Square, Georgetown University.The conference theme "Religion and Public Life in the Global Epoch"echoed in the presentations given by eighty five panelists in twenty panelsand seven roundtable discussions, including one workshop; two plenarysessions; and a keynote address at the annual banquet. The social issuesoutlined and defined by Muslims and non-Muslims in these sessions didnot only encourage a stimulating and lively debate after the panel androundtable presentations, but they also advanced the development of theacademic forum fostered by the AMSS, since its inception, to analyze theapplication of an Islamic worldview on social issues in the larger worldcommunity.In his opening statement, AMSS President Mumtaz Ahmad, who is alsoa political science professor at Hampton University, underscored the needfor Muslim scholars and professionals to educate the public on Islam,and to work with people of different faith groups to influence the developmentof a global social order based on justice, morality and Godconsciousness.His remarks drew attention to the importance of establishinga better understanding of Islam and creating an awareness of ourcommon humanity. Professor Ahmad's opening remarks also set the tenorof the conference and established a theme based on peace and goodwilltowards mankind that echoed throughout the three-day gathering.In fact, the character of the conference was further established on the firstday at the Conference Reception hosted by the University of Michigan atthe Henry Ford Estate -Dearborn campus, when Dr. Ronald Stockton,Interim Director, Center for Arab-American Studies (CAAS), stated that ...

This research aims to examine the shift in the tradition of sanctioning the Semarga Marriage Customary Law in Sibuhuan, Padang Lawas. This research is qualitative research by identifying the existence of factors that cause clan marriages to occur and customary sanctions for perpetrators of clan marriages in the community in Sibuhuan. The results of the research show that the factors that cause clan marriages to occur in Sibuhuan are caused by two factors, namely the influence of Islamic religious teachings which do not prohibit clan marriages, but there are special rules in marriage according to Islam who cannot marry. In general, the perpetrators of clan marriages choose the rules. according to the teachings of Islam. Meanwhile, the second factor is due to the lack of understanding of the people in Sibuhuan about Batak customs which do not allow marriage within the clan because it will have an impact on Batak traditions. Meanwhile, there are several types of customary sanctions for perpetrators of marriage with the same clan, namely, (1) customary sanctions for prospective parents-in-law; (2) A woman who is married to her husband's surname must change her surname by asking for the surname from the husband's mother through the Adat process; (3) The surname of the groom's mother must be given to the bride and only applies to herself; (4) If there is a male child in their offspring in the future, the male child is not permitted to take bone boru and (5) cannot take part in the traditional banquet served at anyone's wedding party, before doing these four things. The conclusion obtained from this research is that intermarriage often occurs because the Angkola Batak community in Sibuhuan prioritizes religious teachings over customs and lacks understanding of Western customs. Then the traditional sanctions against perpetrators of intermarriage in the Angkola Batak Community in Sibuhuan still exist today, although they are not too heavy for the perpetrators.

Cuando era joven, había decidido locamente que la vida del filósofo debía comenzar por tres necesidades imposibles, tres vueltas que había que cerrar. Antes de acceder a una sabiduría que consideraba lejana, yo creía al menos que el aprendiz debía, a guisa de preparación, darle la vuelta primero al mundo: visitar banquisa y el Pacífico, ver derivar icebergs y soplar las ballenas, atravesar los desiertos, izarse en lo alto de las cimas montañosas, no negarme ni los seísmos ni los volcanes, navegar a lo ancho, afrontar ciclones, explorar las islas y los continentes, en suma: hartar la dura belleza del planeta. Errar. Y en el extremo de la fatiga muscular del tiempo corto de la vida breve y del entusiasmo admirativo, nadie puede verlo todo. Quedaba la melancolía de ojear mapamundis.

Les banques arabes peuvent être définies comme des institutions opérant selon des modalités traditionnelles, détenues par des intérêts arabes majoritaires. Malgré leur place et leur rôle au sein du système bancaire mondial, elles demeurent largement méconnues. Une première partie est consacrée à leur évolution sur les marchés domestiques. Au début des années 80, leur environnement s'est trouvé profondément modifié. A une phase de croissance exceptionnelle, succède une ère d'incertitudes. L'origine de la crise réside dans les modalités d'expansion de la banque arabe, dont l'objectif privilégié était la maximisation des parts de marché. L'incertitude est exacerbée par la menace que constitue le développement des banques islamiques et étrangères. La banque arabe doit alors reconsidérer ses choix stratégiques. La multinationalisation des banques arabes est analysée dans une deuxième partie. Plusieurs déterminants sont à l'origine de la délocalisation et les modalités d'implantation recensées sont multiples. La stratégie retenue semble avoir été la pénétration simultanée de plusieurs segments du marché. Néanmoins, l'apparition et le développement de contraintes spécifiques vont conduire les banques arabes à limiter la taille de leurs opérations. Il apparait aujourd'hui que le maintien d'une présence à l'étranger répond à un souci de stabilisation du niveau des résultats consolidés. Les politiques adoptées sur les marchés domestiques et internationaux constituent deux volets d'une même stratégie d'ensemble. Sa finalité a évolué : à un objectif de croissance se substitue celui de diversification des sources de profits
Arab banks can be defined as institutions operating through traditional processes and are held at a majority stake by Arab interests. In spite of their position and functions among the worldwide banking system, they mainly stay underestimated. The first part is devoted to their evolution in domestic markets. In the beginning of the eighties, their environment was deeply modified. An era of uncertainty took the placed of an exceptional growth. The present crisis origin can be explained by the Arab banks expansion modalities whose main objective was market share maximization. Islamic and foreign banks development increased uncertainty. Then, Arab banks had to reconsider their strategic choices. Arab banks offshore expansion is analyzed in a second part. Relocating were due to several objectives and implantation modalities are multiple. The chosen strategy consisted in a simultaneous entry of several market segments. Nonetheless, the apparition and development of specific constraints led the banks to reduce the scale of their operations. It appeared that the maintenance of a presence abroad was an answer to overall income level stabilization. Policies on domestic and international markets were parts of a whole same global strategy. Its targets evolved : a diversification goal of profit sources replaced a growth

Suite à la crise financière de 2008, les usagers français ont perçu comme immorales certaines pratiques des banques conventionnelles. Dans ce contexte, les banques islamiques apparaissent désormais comme une alternative possible pour les consommateurs français, quelle que soit leur préférence religieuse. L’objectif de cette recherche est ainsi de modéliser le processus de choix d’une banque islamique en France par les usagers. Pour ce faire, une étude qualitative exploratoire a été réalisée auprès de 26 individus à l’aide d'entretiens semi-directifs analysés par le biais du logiciel Alceste. Ensuite, une étude expérimentale auprès de 113 individus par le biais de « tables d’information » (logiciel DECISIM) a permis de purifier les résultats de la première étude. Ces deux étapes nous ont permis d’identifier les construits les plus déterminants lors du choix d’une banque islamique par un usager en France. Ces déterminants ont fait l’objet d’une modélisation en équations structurelles sur un échantillon de 879 individus. Les résultats montrent que le choix d’une banque islamique en France est conditionné par des critères communs, au-delà de la préférence religieuse, qui sont : la qualité de service, la confiance qu’elle inspire, l’éthique perçue ainsi que la réputation en matière d’image et pratiques bancaires. Enfin, la religiosité du consommateur est identifiée comme variable d’attitude influençant le choix des usagers. Il est donc important que la banque islamique se concentre principalement sur la qualité de son service et les aspects éthiques de son fonctionnement sans pour autant afficher une identité religieuse qui n’est pas accepté par la majorité des usagers bancaires en France
Following the financial crisis of 2008, some banking practices have been perceived as immoral. Islamic banks now appear as an alternative for French consumers, whatever their religious preferences. The objective of this doctoral research is to model the selection process of an Islamic bank by French consumers. First, an exploratory qualitative study was conducted in two steps. Twenty-six semi-structured interviews were carried out and analyzed with Alceste, a textual data analysis software. Then, an experimental approach with Information Display Board was conducted on a sample of 113 subjects According to these two steps, constructs determining the selection of an Islamic Bank was identified, then allowing the elaboration of a conceptual model. This model was then analyzed by structural equations modeling following a data collection of a sample of 879 subjects. The results show that the selection of an Islamic Bank is explained by common variables, beyond religious preferences. These variables are service quality, perceived trust, perceived ethics, bank reputation and banking practices. Nevertheless, religiosity is identified as an attitudinal variable that influences consumers’ choices

L’objectif de cette thèse est de traiter les aspects à la fois théoriques et pratiques de l’éthique économique en islam. Elle explore et analyse la façon dont l’islam envisage la réalité matérielle de l’homme à travers un ensemble de principes et de règles de conduite visant à transformer la condition sociale et économique des sociétés musulmanes dans un sens plus juste : interdiction de l’intérêt, du hasard et de la spéculation ; financement fondé sur la mutualisation des risques et le partage des résultats, sens de l’équité et de la solidarité sociale, ou encore interdépendance entre l’intérêt personnel et l’intérêt social, entre utilité matérielle et utilité spirituelle. Autant de fondements éthiques qui ont donné lieu à de nouvelles pratiques financières incarnées par les banques dites islamiques. L’enjeu est d’étudier le comportement de telles banques opérant dans un contexte de globalisation financière et de concurrence accrue et ce, à la lumière des fondements philosophiques et théoriques qui les sous-tendent
The objective of this thesis is to address both theoretical and practical aspects of business ethics in Islam. It investigates an analyses the way Islam considers the material reality of the man through a set of principles and rules of behaviors aiming at transforming the social and economic status of Muslim societies in a more fair sense: prohibition of interest, randomness and speculation; financing based on risk pooling and sharing of results; sense of fairness and social solidarity or interdependence between self-interest and social interest, between material and spiritual utility. So much ethical foundations which have given rise to new financial practices represented by the so-called Islamic banks. The challenge is to study the behaviors of such banks operating in a context of financial globalization and increased competition and that, in light of their underlined philosophical and theoretical foundations

La scène financière internationale connaît aujourd'hui une forte émergence de la finance islamique, notamment, grâce à la création permanente de nouvelles banques islamisques, aux quatre coins du monde et, dont les expériences menées jusqu'alors, témoignent du dynamisme surprenant de ces institutions. Face à l'ampleur de ce phénomène, les banques dites classiques ont, elles aussi, tenté de conquérir ce nouveau marché florissant. Cette recherche essaie, outre, d'appréhender les raisons de la mise en place d'une telle institution financière, qui puise ses principes et ses fondements au coeur même de l'Islam, de dresser un bilan de l'activité de ces banques et d'évaluer, entre autres, à travers une étude de terrain, qui se veut représentative de l'ensemble des banques islamiques existantes, leur efficacité et leur potentiel, mais aussi leurs difficultés, ainsi que la place qu'elles occupent sur les plans économiques national et international et dans l'aide au développement des pays musulmans
The international financial scene is now experiencing a great emergence of islamic finance, in particular because of the continuous creation of new islamic banks in the four corners of the earth and of which experience so far shows the amazing dunamism of these institutions. Faced with the extent of the islamic banking phenomenon, « traditional » banks also tried to conquer this new and flourishing market. This study not only tries to explain the reasons of the foundation of such financial institutions that have their origins in Islam, but also to take stock of these bank's operations and to evaluate their efficiency, their potential and difficulties, for example, through a field study, representative of existing islamic banks as a whole, as well as their place on the national and international economic levels and in foreign aid to developing musling countries

Cette these constitute une reflexion sur la prodigieuse experience des banques islamiques, dont l'ambition est de plier le jeu economique a ma stricte observation des valeurs morales et religieuses, et particulierement la prohibition de la pratique de l'interet, qualifie de "riba", interdit par la chari'a. Par cette etude, nous avons tente de clarifier le statut juridique de la banque islamique, a travers une analyse detaillee de ses activites, de son fonctionnement et de ses mecanismes de substitution a l'interet forges par les jurisconsultes musulmans aux premiers siecles de la civilisation islamique. Ainsi, nous avons pu determiner la veritable nature juridique de cette institution financiere islamique. Si les pratiques actuelles de la banque islamique et le role qu'elle joue actuellement s'accordent globalement avec les activites et la mission de la banque traditionnelle, il n'en reste pas moins que plusieurs difficultes d'ordre juridique et technique entravent son integration dans le systeme juridique occidental. Cette problematique nous a conduit a analyser ces difficultes et les solutions a envisager pour permettre une meilleure integration de cette banque dans le systeme bancaire traditionel. En depit de quelques obstacles, cette integration existe
This thesis constitutes a reflection on the extensive experience attained by the islamic bank, whose ambition is to reconcile the economic working with the strict observance of the moral and religions values and in particular to prohibit the notion of "interest" designated as "riba" and forbidden by the "sharia". Therefore, we have traid to explain the legal (juridical) status of the islamic bank through a detailed analysis of its activites, its functionning and its mechanisms of "interest" substitution as established by the islamic jurisconsults since the early ages of the islamic civilization. This enabied us to determine the real legal nature of this islamic financial isntitution. Whilen the present role and pratices of the islamic bank are, as a whole, in keeping with the activites and the mission of a traditional bank, there remains, nonetheless, a number of legal and technical diffculties which prevent its (full) integration within the western legal system. This situation brought us to identify these difficulties and envisage solutions to allow a better integration of this bank in the traditional banking systems. Despite these few obstacles, such an integration possibliliy does exist

La finance dite "islamique" (banques islamique et societés de placement de fonds essentiellement) connait en Egypte un essor indéniable depuis la fin des années 70, lie certes à l'apparition d'une rente pétrolière non négligeable, mais aussi et surtout à la demande croissante d'une réislamisation des pratiques économiques et financières. Si l'Etat égyptien sous Sadate a, dans une certaine mesure, encourage ce phénomène, il semble que la tendance actuelle soit au contraire à la mise en oeuvre de moyens visant à contrôler le développement d'institutions qui, aussi bien par leur référent religieux que par certaines de leurs pratiques, provoquent une crise de légitimité du système bancaire et financier conventionnel et, au-delà, de l'Etat lui-même. Ces moyens sont divers, mais nous avons essentiellement identifié les suivants : prises de participation dans leur capital, ou nomination de représentants à leurs conseils d'administration ; intervention législative autoritaire et liquidation (sociétés de placement de fonds) ; intervention par autorités religieuses interposées (cas du mufti de la république et de sa légitimation des opérations bancaires conventionnelles) ; récupération des expériences par création d'une finance islamique d'Etat (succursales islamiques des banques conventionnelles)
The so-called "islamic finance" has known since the late 70's an undeniable development in Egypt, certainly linked with the emergence of considerable oil revenues, but as well -and mainly- with a growing demand of reislamization of economic and financial practices. If the Egyptian state has, with Sadate, and to a certain extent, encouraged this phenomenon, it appears that the present facts, on the contrary, show a new trend towards the control of the extension of institutions which create a legitimity crisis of the financial and banking system and of the state itself, whether due to their religious symbols or to some of their practices. To this end, the state resorts to a number of devices, of which we mainly identified the following : subscription to the capital of these institutions, or nomination of representatives at their board of directors ; legislative intervention and eventually liquidation of the companies (islamic investment companies) ; resort to the religious establishment to re-legitimate the conventional banking system (the mufti's fatwa in 1989) ; and creation of "islamic branches" by big public banks

L’objet de cette thèse est d’étudier l’impact de la stratégie de diversification sur la performance et les risques des banques islamiques. Nous nous intéressons en particulier à deux catégories de la diversification : la diversification d’activité et la diversification des modes de financement. Notre étude se décompose ainsi en deux grandes parties. Le premier chapitre de la première partie présente une revue de littérature du concept de la diversification. Cette littérature laisse entrevoir que ce concept de diversification fait débat entre les chercheurs. Certains affirment que ce concept permet d’augmenter la performance et de réduire les risques des établissements bancaires. Toutefois, nombreuses sont les études qui affirment que la mise en place de la diversification s’accompagne nécessairement par une augmentation considérable des coûts. En outre, cette stratégie aura pour effet d’exposer la banque à de nouveaux types de risques qu’une banque spécialisée n’encourra pas. Ensuite, dans le deuxième chapitre, nous analysons l’émergence de la finance et des banques islamiques dans la sphère financière internationale. Nous étudions d’abord, les principaux fondements théoriques de cette finance. Ensuite, nous nous intéressons à l’apparition des banques islamiques et analysons le modèle économique sur lequel elles reposent. Dans la dernière section, nous nous concentrons sur l’étude de la problématique de la diversification dans ces institutions. Nous trouvons que ces institutions sont actuellement assez concentrées. Cependant, cette situation est dénoncée par les jurisconsultes, qui, en se référant aux principes de la finance islamique, recommandent à ces banques de diversifier davantage leurs portefeuilles (d’activités, de secteurs, de modes de financement) pour être plus en ligne avec les objectifs de cette finance. Dans la deuxième partie, nous analysons la relation entre la diversification et la performance des banques islamiques, selon deux axes différents: la diversification d’activité et la diversification des modes de financement islamique. Dans le premier chapitre, nous trouvons que les banques islamiques Malaisiennes étaient des banques diversifiées. L’analyse des RAROC montre que l’activité de la banque de détail et commerciale est la meilleure activité et celle qui contribue le plus aux performances des banques. Notre étude aborde également la diversification d’activité en analysant la frontière d’efficience et les portefeuilles optimaux. Nous trouvons que les banques de notre échantillon devaient se spécialiser afin de maximiser leurs rentabilités et minimiser les risques. Nous avons trouvé également que les recommandations formulées, suivaient, dans la majorité des cas, les stratégies actuelles des banques islamiques. Dans le deuxième chapitre, nous analysons une problématique spécifique aux banques islamiques : la diversification de leurs modes de financement. Nous avons trouvé que les banques islamiques sont actuellement très concentrées autour de la technique de la Mourabaha. Or, l’analyse des portefeuilles optimaux et des frontières d’efficiences, suggère qu’une diversification de ces modes de financement serait plus profitable à ces banques. Enfin, dans le troisième chapitre, nous analysons le capital investissement islamique et trouvons que ce concept peut constituer la réponse idéale au manque de diversification des banques islamiques. Nous appuyons cette analyse par l’étude de cas d’Al Rajhi Bank, la deuxième plus grande banque islamique dans le monde
The purpose of this thesis is to study the impact of the diversification on the performance and the risks of Islamic banks. We are particularly interested in two types of diversification: diversification of activities and diversification of the financing techniques. Our study is divided into two parts. The first chapter of Part One presents a literature review of the concept of diversification. This literature suggests that there is a debate among researchers about this concept. Some argue that diversification increase the performance and reduce the risks of banks. However, many studies claim that the establishment of the diversification is necessarily accompanied by a considerable increase in costs. In addition, this strategy exposes the bank to new types of risks that a specialized bank doesn’t incur. In the second chapter, we analyze the emergence of Islamic finance worldwide. We first examine the main theoretical underpinnings of this finance. Then we focus on the emergence of these Islamic banks and analyze their economic model. In the last section, we study the issue of diversification in these institutions. We find that Islamic banks are currently fairly concentrated. However, this situation has been denounced by the Scholars who encourage these banks to diversify further their portfolios (of activities, sectors, financing techniques) to be more in line with the objectives of the Islamic finance. In the second part, we analyze the relationship between diversification and the performance of Islamic banks, according to two different axes: the activity diversification and the diversification of the Islamic financing contracts. In the first chapter, we find that the Malaysian Islamic banks were diversified. The RAROC analysis shows that the retail and commercial activity is the best activity, which contributes the most to the performance of these banks. Our study also discusses the activity diversification by analyzing the efficient frontier and the optimal portfolios. We find that the banks of our sample should be specialized in order to maximize returns and minimize risks. These recommendations followed, in most cases, the current strategies of these Islamic banks. In the second chapter, we analyze a specific issue of Islamic banks: the diversification of their financing techniques. We found that Islamic banks are currently highly concentrated around the technique of Murabaha. However, the analysis of optimal portfolios and efficient frontier, suggests that diversification of these modes of financing would be more profitable for banks. Finally, in the third chapter, we analyze the Islamic private equity and find that this concept may be the ideal response to the lack of diversification of Islamic banks. We support this analysis by studying the case of Al Rajhi Bank, the second largest Islamic bank in the world

Cette thèse a trois principaux objectifs ; premièrement, elle évalue l'efficience coût et l’efficience profit des banques conventionnelles et en employant l'analyse de frontière stochastique (AFS) sur la période 2005-2014. Deuxièmement, cette thèse examine les déterminants de l'inefficience coût et Profits des banques, l'accent étant mis principalement sur le rôle des risques bancaires, des facteurs environnementaux et de la crise financière sur l'efficience bancaire. Troisièmement, cette thèse évalue l'impact de différentes variables sur les rendements des actions bancaires, en mettant l'accent sur l'efficience des banques, les risques bancaires et la crise financière mondiale. Les résultats empiriques montrent que les banques de notre échantillon améliorent en moyenne leurs efficiences en termes de coûts et de bénéfices entre 2005 et 2014. En outre, les banques conventionnelles semblent être plus efficientes en termes de coût et moins efficientes en termes de profit que les banques islamiques. Enfin, les résultats montrent que les changements d'efficience, de risques, la crise et d’autres variables affectent la performance des actions dans les banques conventionnelles et islamiques
This thesis has three main objectives. First, it evaluates cost and profit efficiencies of conventional and non-conventional banks by employing the stochastic frontier analysis (SFA) over the period 2005-2014. Second, this study investigates the determinants of bank cost and profit inefficiencies with the focus on the role of banking risks, environmental factors and world financial crisis in affecting banking efficiency. Third, this thesis evaluates the impact of different variables on bank stock returns, with the emphasis on bank efficiency, risk and the world financial crisis. The empirical findings show that banks of our sample improve their cost/Profit efficiencies on average between 2005 and 2014. Also, conventional banks appear to be more cost efficient but less profit efficient compared to Islamic banks. Finally, the results show that changes in cost and profit efficiencies along with risks, crisis and other variables influence stock performance in conventional and Islamic banks

The descriptions of paradise are numerous and precise in the Qur’ān: in relation to their total coherence with one another, they surely come from a unique source. Furthermore, they reflect a social model present in many regions of the seventh-century Near East: the Persian banquet, as enjoyed in the Sasanian Empire. Not only the vocabulary, but the objects, the people, the physical or mental attitudes, the food, and the beverages are all taken from the imagery of the banquets at the Persian court. Hence the quranic paradise is clearly not of religious, but of profane origin. And this offers evidence that one should consider not only Palestine, but also Mesopotamia, as a source of inspiration for the authors of the Qur’ān – and as a site of excavation for the original quranic milieu.