Academic literature on the topic 'Sports – Aspect religieux – Islam'

One of the most important institutions in contemporary society closely associated with physical education and sport and its function is widely used in continuous operation, which is a function of physical education training institutions to strengthen and develop this concept. However, in some communities to keep the community and especially the rule against alien tribes of Physical Education and Sport in order to physically and mentally prepare the people and the soldiers used to fight the enemy. Methodology: Cult of chivalry and generosity, helping mankind and the needy and the deprived and poor defense against a powerful part of sports and physical education at that time was considered and sports athlete must have superior mental powers and moral forces of good sportsmanship along with physical exercise and only to such persons as the hero would never refer to someone who only has superior physical strength and that it was not call hero. Results: The military aspects of combat sports and leisure and happiness and other aspects were not overlooked in these communities. But according to the type of physical education major figures who have shaped the cultural and religious, cultural and educational way. The people, the children of seven and eight years old were assigned to the educational system, and after the reading, writing, speaking, shooting, wrestling or other sports to know that the goal of this type of education, people were preparing for a full life. Conclusion: After the advent of Islam in Iran as well as in educational methods, standards of conduct and ideas of human good and virtue among the most significant figure takes into consideration the impact on itself in this time of mysticism and ethics, culture and roots mixed with faith to give a new look to the sports environment.

Along with socio-cultural changes and the development of Islam that has spread to almost all parts of the world, it demands a reinterpretation of religious texts, considering the rules made by previous scholars have not yet accommodated the changes, especially related to the position of women. This change has become the idea for ladies activists to reinterpret the principles that are determined by ancient scholars that aren’t any longer relevant and interpret new things that haven’t been mentioned by the students. The debate over gender issues is unavoidable, especially between women activists and figures who consider the works of ancient scholars to still be relevant and think there is no need for reinterpretation. The purpose of this study is to provide a reinterpretation of religious texts related to gender understanding, especially those related to the position of women, especially for spots that demand equality with men. The research used is qualitative research in the form of literature study, with a hermeneutic approach and prioritizing theological, sociological and philosophical aspects. The results of this study illustrate that in addition to its nature, Islam also positions women so high and noble, in certain positions they have an equal position and degree with men, not only in their position in terms of religion, but also in other aspects, such as cultural, social, politics and other aspects.

This paper intends to research and see how the development of modern Islamic education in the modern Islamic boarding school Darussalam Gontor, Ponorogo, East Java. This type of research is library research. The data is taken from various sources of scientific literature such as books, journals, and various types of scientific works that are relevant to the research study. While the approach uses a philosophical approach. The data collection techniques used documentation techniques, then analyzed using content analysis data analysis methods. In this study, it was found that the modernization breakthrough taken by the modern Islamic boarding school Darussalam Gontor was in two forms. First, in terms of the management and management of the institution, and the second in terms of modernizing the curriculum. The management of Gontor Islamic Boarding School by waqf is intended so that the pesantren can grow more advanced, be more open, and have no shortage of future generations. While the curriculum is modernized according to the needs of human nature itself as well as according to the needs of the times. This is marked by the provision of subject matter that teaches 100% general science and 100% religious knowledge, special emphasis on aspects of mastering foreign languages, and quite complete extracurricular facilities such as skills, sports, and arts. Therefore, the modern Islamic education development model developed by the modern Darussalam Gontor Islamic boarding school is worthy of being used as a pilot project in an effort to develop Islamic education in the contemporary era. Keywords: Model, Modernisation, Islamic Education.

This text deals with the religious interdicts of the game. We’ll consider here only one aspect of this vast issue ; the relations of the Church and of ball-games, bowls and a few games of chance from the 15th to the 17th century, paying particular attention to the 17th. The passion, the taste for the whims of the game, and the social disorder they are supposed to create, are at the bottom of the repression against games. According to censors, games are only part of life under certain conditions. To this players oppose that, ont the contrary, they are at the very heart of life. Couldn’t this conflicting aspect of the relation between games and power for instance reorientate some contemporary researches on APS, while emphasizing the identifying collective dimension of the feast, of the sports show or of sport generally speaking.

<p>The purpose of this study was to determine the strategy and the management of the <a title="Indonesia" href="http://en.wikipedia.org/wiki/Indonesia">Indonesia</a> Institute of <a title="Islam" href="http://en.wikipedia.org/wiki/Islam">Islamic</a> <a title="Dawah" href="http://en.wikipedia.org/wiki/Dawah">Dawah</a> (LDII) in District Tugu Semarang. In this study, the writer used an interview method toward the LDII Chairman of the district. Indeed, she also used the literature method by using the books, the documents, the articles and the reports to complete this study. The findings showed that as an organization, LDII uses good strategy and management in conducting Islamic da’wah. The strategies include some aspects of religion, sport, and cadre to the LDII congregations. Its activities are usually conducted daily, weekly, and annually. This study, then, gives some recommendation to conduct a sustainable research on the strategy and management of LDII in District Tugu Semarang. In addition, it is proven that LDII can socialize with other Muslims in carrying out religious practices, so people do not need to consider this group as an Islamic Jamaah because in some cases, most people still think about it.</p><p align="center"><strong>***</strong></p><p>Tujuan penelitian ini adalah untuk mengetahui strategi serta manajemen yang digunakan Lembaga Dakwah Islam Indonesia di Kecamatan Tugu Kota Semarang. Metode yang dipergunakan dalam penelitian ini menggunakan metode wawancara dengan Ketua LDII Kecamatan Tugu. Selain menggunakan metode wawancara, juga menggunakan metode kepustakaan. Penulis menggunakan buku, dokumen, artikel serta laporan untuk melengkapi penelitian ini. Temuan dari penelitian ini antara lain: 1) Sebagai sebuah organisasi, LDII menggunakan strategi dan manajemen yang baik dalam melakukan dakwah Islam. 2) Strategi dakwah yang digunakan oleh LDII mencakup strategi di bidang keagamaan, di bidang olahraga, serta pengkaderan bagi jamaahnya. Kegiatan di dalam LDII bersifat harian, mingguan sampai tahunan. Rekomendasi dalam penelitian ini antara lain:1) Adanya penelitian yang berkelanjutan terhadap strategi dan manajemen LDII di Kecamatan Tugu. 2) Dalam menjalankan ritual keagamaan, LDII bisa membaur dengan umat Islam lainnya, sehingga masyarakat tidak menganggap LDII sebagai Islam Jamaah. Sebagian masyarakat masih menganggap bahwa LDII adalah Islam Jamaah.</p>

<p>The purpose of this study was to determine the strategy and the management of the <a title="Indonesia" href="http://en.wikipedia.org/wiki/Indonesia">Indonesia</a> Institute of <a title="Islam" href="http://en.wikipedia.org/wiki/Islam">Islamic</a> <a title="Dawah" href="http://en.wikipedia.org/wiki/Dawah">Dawah</a> (LDII) in District Tugu Semarang. In this study, the writer used an interview method toward the LDII Chairman of the district. Indeed, she also used the literature method by using the books, the documents, the articles and the reports to complete this study. The findings showed that as an organization, LDII uses good strategy and management in conducting Islamic da’wah. The strategies include some aspects of religion, sport, and cadre to the LDII congregations. Its activities are usually conducted daily, weekly, and annually. This study, then, gives some recommendation to conduct a sustainable research on the strategy and management of LDII in District Tugu Semarang. In addition, it is proven that LDII can socialize with other Muslims in carrying out religious practices, so people do not need to consider this group as an Islamic Jamaah because in some cases, most people still think about it.</p><p align="center"><strong>***</strong></p><p>Tujuan penelitian ini adalah untuk mengetahui strategi serta manajemen yang digunakan Lembaga Dakwah Islam Indonesia di Kecamatan Tugu Kota Semarang. Metode yang dipergunakan dalam penelitian ini menggunakan metode wawancara dengan Ketua LDII Kecamatan Tugu. Selain menggunakan metode wawancara, juga menggunakan metode kepustakaan. Penulis menggunakan buku, dokumen, artikel serta laporan untuk melengkapi penelitian ini. Temuan dari penelitian ini antara lain: 1) Sebagai sebuah organisasi, LDII menggunakan strategi dan manajemen yang baik dalam melakukan dakwah Islam. 2) Strategi dakwah yang digunakan oleh LDII mencakup strategi di bidang keagamaan, di bidang olahraga, serta pengkaderan bagi jamaahnya. Kegiatan di dalam LDII bersifat harian, mingguan sampai tahunan. Rekomendasi dalam penelitian ini antara lain:1) Adanya penelitian yang berkelanjutan terhadap strategi dan manajemen LDII di Kecamatan Tugu. 2) Dalam menjalankan ritual keagamaan, LDII bisa membaur dengan umat Islam lainnya, sehingga masyarakat tidak menganggap LDII sebagai Islam Jamaah. Sebagian masyarakat masih menganggap bahwa LDII adalah Islam Jamaah.</p>

In Indonesia, da’wah activities have been implemented in various ways, including mountaineering. However, data showed that many mountain hikers in Indonesia had been seriously injured (even died) due to a lack of knowledge and preparation for hiking. This article aimed to analyze the goals of mountain hiking and fulfilling the reproductive health conducted by Pendaki Hijabers community members. The authors used a phenomenological approach with a descriptive-analytical type of qualitative research. The research was conducted at Mount Merapi and Prau Dieng, Indonesia, from 2019 until 2020 with 25 informants. The data were analyzed using Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) and Maqāşid al-Syarī'ah theory. The results showed that the goals of Pendaki Hijabers community activities varied, such as meditation on nature, exploration of nature verses ‘āyāt kauniyah’, da’wah through mountaineering, deepening mountaineering skills, eliminating negative stereotypes of hijab, ideological deconstruction of society through the hijab, and fighting developmentalism through social service, sport, education, and religious activities. Based on the CEDAW review, mountaineering for women, on the one hand, had a positive impact on psychology because it can eliminate double burden concepts and negative stereotypes for women. On the other hand, mountain hiking has a potential negative impact on women's reproductive health because luggage is too heavy, hiking during menstruation, and consumption of food and drinks that are not ideal. Based on the Maqāşid al-Syarī'ah review, mountaineering activities supported ḥifẓ dīn ‘safeguarding the religion’ because they are oriented towards the da’wah of Islam. But, mountaineering that does not pay attention to aspects of reproductive health potentially harms the goals of sharia in the form of ḥifẓ nafs ‘safeguarding the soul’ and ḥifẓ nasal ‘safeguarding offspring’.

Demands for graduates of quality educational institutions increasingly urgent, in addition to competition between educational institutions also educational institutions must meet minimum graduation standards. This study uses a qualitative approach using data collection techniques, observation, interviews and documentation. Based on the findings, the authors conclude as follows: Education Quality Improvement Strategies at SDIT Cordova Samarinda and SDIT YABIS Bontang in terms of the input strategy adopted, namely the selection of Human Resources through a rigorous selection process in accordance with specified criteria; procurement of public utilities and insfrastructures are very complete; partnership support through collaboration with school committees and related foundations and educational institutions; funding guarantees obtained from stakeholders and the integration of the national curriculum, integrated Islamic school network and foundation, In the aspects of the strategic process adopted, namely optimizing the process of decision making, institutional management processes, program management processes, teaching and learning processes, and monitoring and evaluation processes. With a note that the teaching and learning process has the highest level of importance compared to other processes. While increasing the output aspect taken is to improve academic achievement by optimizing existing components and strive to produce quality graduates and increase non-academic achievements by seeking to produce students who have Islamic characters and excel in the arts, sports and extracurricular fields.

L’amour de la loi, essai sur la normativité en islampar Mohammed H. BenkheïraPUF, 1997, ISBN:213 0481 477pages: 408, prix: 148FF Pour mieux comprendre l’Islam tel qu’il est vécu et pensé dans le monde d’aujourd’hui, Mohammed H. Benkheïra préconise d’utiliser un ensemble de clefs, qui relèvent de plusieurs traditions et disciplines, comme le commentaire coranique, le fiqh (droit musulman) l’essayisme politique et religieux, mais aussi l’anthropologie et la psychanalyse. L’auteur s’efforce ainsi de suivre une herméneutique qui confronte les différents types de discours dans lesquels la tradition islamique s’est organisée pendant de nombreux siècles et aujourd’hui encore1, d’une part à leur propre logique, et d’autre part à des discours savants, extérieurs à cette tradition et qui s’évertuent à s’appliquer à elle, en particulier le discours de la psychanalyse, et celui de l’anthropologie, et aussicette synthèse entre le droit, la psychanalyse et l’anthropologie qu’élabore Jean Pierre Legendre.

Women’s lower participation in male-dominated sports in Iran is perceived to be caused by religious and cultural forces. This article uses feminist scholarship to investigate whether belief in Islam plays a central role in forming women’s perceptions of sports participation and gender. Based on interviews with twenty-six women participants, the study reveals that most women used essentialist arguments that attributed muscularity, strength, and excessive size to men, and delicateness, beauty, and thinness to women. Drawing on feminist perspectives on body politics and discipline, women’s attitudes and explanations for (non)participation in sports are discussed. Discourses of appropriate sexuality, femininity, and moral gendered embodiment played roles in these explanations. Direct references by the participants to modesty and gender norms and Islamic teachings show that the influences of religious beliefs and prescriptions remained present but peripheral in explanations of gendered aspects of physical activity and sports participation.

Depuis le début du 21ème siècle le football féminin s’est développé dans les quartiers populaires des grandes villes sénégalaises comme l’un des rares espaces culturels où les femmes transgressent ouvertement les normes esthétiques de féminité dans l’espace public. Contrairement à d’autres sports féminins tels que le basketball qui est aujourd’hui largement célébré comme lieu de sociabilité d’une féminité sportive, les footballeuses refusent fermement la féminisation de leur sport. Ces femmes signalent leur appartenance à cette pratique, sur et en dehors du terrain, en adoptant une manière d’être qui brouille la distinction entre homme et femme. Leur apparence déroge aux multiples configurations de pouvoir observées habituellement (genre, classe, sexualité, religiosité, colonialisme, nationalisme, néolibéralisme, etc.) bien qu’elles ne soient identifiées que comme lesbiennes dans l’opinion publique. Dans le contexte actuel où l’homophobie se renforce et est soutenue par l’État sénégalais et par les acteurs religieux, ce rapprochement du football féminin avec l’homosexualité entraine une stigmatisation qui est non seulement ostracisante mais peut même être dangereuse pour ces femmes.Les footballeuses acceptent souvent la souffrance sociale qui découle de leur stigmatisation, de la même manière que leur souffrance physique sur le terrain, c’est-à-dire comme partie intégrante de l’expérience du football féminin. Pour donner du sens à leur expérience, ces footballeuses s’appuient sur les grammaires morales de la tradition Sufi et du sport, qui toutes deux valorisent la souffrance comme condition sine qua non de l’amélioration de l’individu. Du point de vue des footballeuses ce travail éthique ferait d’elles non seulement de meilleures joueuses mais aussi des musulmanes plus vertueuses. C’est en incarnant cette grammaire de la souffrance Sufi, que ces footballeuses revendiquent une légitimité morale leur permettant d’échapper aux catégories classiques de genre et de sexualité en vigueur au sein de l’espace public sénégalais. Ceci engendre néanmoins une forme de paradoxe puisque la vertu acquise dans la culture Sufi par la souffrance sociale se fait ici au dépend d’une marginalisation progressive dans l’espace public. C’est en puisant dans les différents registres moraux et culturels auxquels cette contradiction donne accès, que ces femmes peuvent donner un sens à leurs actions. Elles déstabilisent ainsi les catégories de genre et les frontières culturelles, et ouvrent la voie à de nouvelles façons de se présenter (et de se représenter) dans le monde.Cette enquête ethnographique explore l’émergence de ces nouvelles formes de subjectivité politique, queer et musulmane, au sein de trois équipes à Saint-Louis et à Dakar. Elle s’appuie sur les théories féministes qui adoptent un regard transnational et queer ainsi que sur la sociologie « charnelle » de Beauchez (2010), Wacquant (2015) pour analyser le sens de leurs performances de genre, stigmatisées et disruptives dans l’espace public sénégalais. Ces théories me permettent de prendre le corps non seulement comme objet mais aussi comme sujet (le corps comme acteur politique) et d’interroger ainsi les catégories de genre et de sexualité. Il en ressort trois questions principales autour desquelles est organisée cette thèse : Comment le pouvoir (normes, pratiques, discours) opère sur et à travers ces corps ? Comment les corps sont-ils perçus dans leur environnement social ? Et, finalement comment les footballeuses utilisent leur corps pour s’exprimer dans la société sénégalaise ?
This dissertation explores the emergence of new queer Muslim political subjectivities through the lens of women’s soccer in urban Senegal. Through ethnographic research that joins transnational feminism and queer theory with “carnal sociology” [Beauchez (2010); Crossley (1995); Wacquant (2015)], I investigate the meaning of disruptive and stigmatized gender performances amongst Senegalese women soccer players (footballeuses) from the perspective of the active body, along with how power operates on and through these bodies and how these women experience the world through their bodies. I propose Senegalese women’s soccer as a site of transformational resistance where the marginalized footballeuses claim moral legitimacy to exist in public space in non-binary ways through an embodied grammar of Sufi suffering. This results in a paradox, since the virtue derived from the footballeuses’ social suffering is contingent on their continued marginalization in public space. I argue that it is precisely in this contradiction where the women draw on several moral grammars and symbolic repertoires to give meaning to their embodied actions. The permanence of gender categories and cultural boundaries are broken down and new ways of situating oneself in the world become possible. My data reveals that the footballeuses have no underlying political ideology and that they make no demands for representation or equality. In fact, it is not the outcome of their actions but the embodied performance itself that orients their resistance. In this sense, they are working in the realm of political potentiality, which has not yet, and may never, lead to a political discourse. The case of the Senegalese footballeuses suggests that analyzing the embodied dimension of political action sheds light on ephemeral or emerging spatialities and subjectivities that do not register in existing political discourses yet have a transformational impact on the public sphere

Cette thèse traite de la fiscalité de l'empire arabo-musulman allant de 610 de notre ère jusqu'au déclin de la dynastie Abbasside en 1215. Elle traite aussi de l'organisation administrative et financière du Baït Al Mâl qui est l'équivalent de l’actuel Trésor Public et qui a géré les finances publiques de l'époque. La problématique qu'elle soulève est : est-il possible de rétablir la fiscalité ancienne à la place de la fiscalité moderne ? Les fondamentalistes prônent ce retour à la source puisqu'ils considèrent la collecte de l’impôt moderne comme une infraction à la Charia
This thesis processes as the tax system of the Arabian-Musulman empire going 610 AD until the decline of the dynasty Abbasside in 1215. She(it) also deals as the administrative and financial organization of the Baït Al Mâl which is the equivalent of the current Treasury and which managed the public finances of time(period). The problem which it lifts(raises) is: it is possible to restore the ancient(former) tax system on the place(square) of the modern tax system. The fundamentalists laud this return to the source(spring) because they consider the collection of the modern tax as a malpractice against the Sharia

Après la chute du mur de Berlin et la fin de la guerre froide, plusieurs conflits ont été déclenchés un peu partout dans le monde et pour lesquels le monde unipolaire semble incapable de trouver des remèdes et des solutions adéquates. Mais, pourquoi, malgré tous ces problèmes dont souffre le monde, on s’intéresse à la théorie du choc des civilisations ? Pourquoi le monde islamique acquiert autant d'intérêt et pose autant d’interrogations ? Quel est l'intérêt stratégique de ce monde (islamique) à l'ère de la mondialisation ? Est-il vraiment une menace pour la civilisation occidentale et la sécurité internationale ? Y a t il une exception ou une particularité islamique ? Pourquoi on assiste à une montée spectaculaire de l'islamisme ? Quelles sont les différentes branches de l'islamisme ? Quelle est la relation entre l'islamisme politique et l'islamisme djihadiste ? Peut-on mettre fin aux conflits civilisationnels et à la dualité Islam/Occident ? Pourquoi ne pas œuvrer pour une cohabitation entre les peuples et les civilisations et pour leur union contre les vrais défis menaçant l'humanité tout entière ?
After the fall of the Berlin Wall and the end of the cold war, several conflicts were started in many parts of the world and for which the unipolar world seems unable to find remedies and adequate solutions. But, why, despite everything these problems from which the world suffers, one is interested in the theory of the clash of civilizations? Why the Islamic world acquires as much interest and poses as many interrogations? Which is the strategic interest of this world (Islamic) at the era of globalization? Is it really a threat for Western civilization and international safety? Are there an exception or an Islamic characteristic? Why we assist with a spectacular rise of Islamism? Which are the various branches of Islamism? Which is the relationship between political Islamism and Islamism djihadist? Can we put an end to the conflicts civilisationnels and the Islam/Occident duality? Why not to work together for a cohabitation enters the people and civilizations and for their union against truths challenges threatening very whole humanity?

Dans ce travail nous avons étudié la façon dont est construite une économie fondée sur une base d’éthiques et de concepts issues directement des textes et des valeurs de l’Islam. Dans ce cadre, des questions se posent alors : Comment un système économique basé sur les valeurs islamiques pourrait être établi pour réaliser les objectifs économiques ? Comment ce système pourrait fonctionner une fois établi ? L’islam offre-t-il un système économique et social comme alternative au capitalisme ? Ya-t-il quelque chose qui pourrait être décrite comme économie islamique ? Quelle est l'approche islamique en économie ? Y a-t-il un besoin pour cela ? L'économie islamique a-t-elle son propre cadre institutionnel? Nous avons consacrée la première partie à l’étude de la relation entre l’éthique et l’économie en générale (à travers les apports de certains économistes et philosophes comme A. Sen et J. Rawls), et à celle entre l’éthique musulmane et l’économie en particulier. Dans notre deuxième partie, nous avons illustré la prise en compte directe de l’éthique musulmane dans un domaine de l’économie, nous l’avons fait grâce à une étude de la finance islamique
In this work we studied how to build an economy funded on an ethical and conceptual base directly issued from the texts and values of Islam. Many questions could be revealed in this context: How could be established an economic system based on Islamic values in order to achieve the aimed economical goals? If such a system could be realized, how would it work? Could Islam present an economical and social system that can be considered as an alternative to capitalism? Is there any financial system that could be described and presented as an Islamic economy? What is the Islamic approach of economy? Is there really a need for such approach? Does the Islamic economy have its own institutional context? The first part of this thesis is dedicated to study the relation between ethics and economy in general (through the works of well-known economists and philosophers like Sen and Rawls), as well as the relation between Islamic ethics and economy in particular : In the second part, we discussed how to take Islamic ethics in consideration from an economical point of view; this application could be done through the study of Islamic finance

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

Le chapitre I de cette thèse portant sur les rapports de force dans le coran est une étude linguistique du vocabulaire de la force et de la faiblesse divisée en quatre grands groupes : - les racines verbales indiquant la force : mtn, kdr, kwy, shdd, d'f, 'djz, whn. - les racines verbales indiquant la faiblesse : d'f, 'djz, whn. -les racines verbales traduisant un rapport du fort au faible : ghlb, djbr, mlk, 'mr, khr, rbb. - les racines verbales traduisant un rapport du faible au fort et qui sont : 'bd, dhll, slm, tw'. Dieu est le dominateur de la force par excellence, il est sont auteur et le créateur de ses différents acteurs, sa force est juste. L'homme est l’acteur principal sur qui s'exerce la force de Dieu et celle des autres créatures, mais aussi celui qui s'affronte avec toutes les autres créatures, et doit prouver sa supériorité. Le chapitre II détermine les différents couples d'acteurs mis en relief par le Coran, notamment Dieu, ses créatures dont les anges, Iblis, les djinns, les astres, etc. , et étudie de façon détaillée leur force, leur faiblesse, et les différentes relations entre eux. Le chapitre III est consacré à l'étude des faibles et des oppresseurs, et des modalités de lutte envisagées par le Coran, appuyées par des exemples coraniques caractéristiques. Dieu mobilise les faibles pour se libérer de leurs aliénations, condamne l'injustice et l’action des injustes, et promet l'héritage de la terre à ceux qui se conforment aux lois invariables de la nature.

Cette thèse résulte d'une enquête anthropologique poursuivie dans trois aires culturelles différentes : Algérie, Egypte et France. Son auteur communique ici une partie de ses observations faites à travers de nombreux entretiens avec les râqis, à la fois exorcistes et soignants, et avec leurs patients. Assistant à des séances de rouqya, elle a pu observer les diverses phases des rituels, l'organisation de l'espace et du temps, la préparation des séances, leur déroulement, les réactions des patients et en particulier le déclenchement de la transe chez certains d'entre eux. Etudiant les méthodes des râqis et leur environnement, elle a découvert des traitements alliant pratiques traditionnelles et techniques modernes. Toutes ces pratiques sont clairement axées sur un retour à l'islam traditionnel, retour appuyé par des procédés publicitaires faisant appel à toutes les ressources de la modernité.