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Artykuły w czasopismach na temat "Islam et société"
Gabaude, Jean-Marc. "Islam et choix de société (...)". Horizons Maghrébins - Le droit à la mémoire 14, nr 1 (1989): 235–38. http://dx.doi.org/10.3406/horma.1989.1054.
Pełny tekst źródłaLewis, Bernard. "Europe, Islam et société civile". Le Débat 62, nr 5 (1990): 114. http://dx.doi.org/10.3917/deba.062.0114.
Pełny tekst źródłaHermassi, Abdellatif. "Société, Islam et islamisme en Tunisie". Cahiers de la Méditerranée 49, nr 1 (1994): 61–82. http://dx.doi.org/10.3406/camed.1994.1126.
Pełny tekst źródłaMejri, Sonia. "Islam, musulmans et monde arabo-musulman dans les manuels scolaires d’histoire (1948-2008) : une altérité réifiée et stéréotypée ?" Le Télémaque N° 64, nr 2 (8.12.2023): 107–20. http://dx.doi.org/10.3917/tele.064.0107.
Pełny tekst źródłaAltwaijri, Abdulaziz Othman. "La femme en islam et son statut dans la société islamique". Société, droit et religion Numéro4, nr 1 (2014): 15. http://dx.doi.org/10.3917/sdr.004.0015.
Pełny tekst źródłaKastoryano, Riva. "L’identité turque immigrée". Migrants formation 76, nr 1 (1989): 157–66. http://dx.doi.org/10.3406/diver.1989.5886.
Pełny tekst źródłaHervieu-Léger, Danièle. "Le miroir de l'islam en France". Vingtième Siècle. Revue d'histoire 66, nr 2 (1.04.2000): 79–90. http://dx.doi.org/10.3917/ving.p2000.66n1.0079.
Pełny tekst źródłaNaïmi, Mustapha. "BOUBRIK (Rahal), Saints et société en islam. La confrérie ouest-saharienne Fâdiliyya". Archives de sciences sociales des religions, nr 110 (1.07.2000): 61–64. http://dx.doi.org/10.4000/assr.20525.
Pełny tekst źródłaDelcroix, Catherine. "Les femmes d’origine maghrébine de la seconde génération comme enjeux et comme sujets". Migrants formation 84, nr 1 (1991): 38–47. http://dx.doi.org/10.3406/diver.1991.7237.
Pełny tekst źródłaBourgeois, Isabelle. "L’Allemagne face à « la crise des réfugiés »". Questions internationales 91-92, nr 3 (27.06.2018): 136–43. http://dx.doi.org/10.3917/quin.091.0136.
Pełny tekst źródłaRozprawy doktorskie na temat "Islam et société"
Ait, M'Barek Abbes. "Islam et société : questions contemporaines et enjeux européens". Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20068.
Pełny tekst źródłaSecularism should, intrinsically, be linked on one hand, to the Secularization of minds and attitudes, institutions and Governments, laws and law, and on the other hand, democratic pluralism and a State guarantee of freedoms and human rights. How does contemporary Islam face the separation of religion and politics? I set out through this research to put myself a little bit upstream of scholarly Islamic thought and fundamentalist doctrines, in relation with critical thinking and the stakes of modernity, secularism and secularization. Well beyond the contemporary reformist thinking, which apply to a rereading of Islam’s founding texts to reshape the jurisprudence in order to create a link between tradition and modern society, well beyond the emergence of the Sufi thought secularity, more oriented towards interior freedom, fraternity, accepting difference and love, also beyond the exegesis of the scriptural sources of Muslim orthodoxy, it’s necessary to go back in Islamic time in order to see how the Arab-Muslim heritage is examined to identify the authenticity or at least “the historiographically correct” in all stereotypes, caricatures and secular distortion : either by analyzing how some historians have interfered, without any inhibitions, in “writing and history” like Alfred-Louis de Prémare, so as to measure the gaps where you can find distortions because modernity, which means innovation or cumulative change self-generated, is determined by the historical initiative. Or by reviewing the position of some contemporary Muslim thinkers faced with the question about the foundations of Islam or the Quranic exegesis “al-nāsiḫ” and “al mansūḫ”, or finally by reelaborating the fiqh. Deconstruction will be previous, complete and external, or internal and partial, depending on whether one ruins or performs a simple analysis. The requirement of historicity and rationality is such as "however significant the sample of interpretations ancient or modern is, reference Koranic texts about the important issues found in today’s society, extremely repetitive from one author to another through the centuries, whether it be the dominant theological-legal Tradition, from which we extract the Koran comments", it requires a constant effort "in front of a formidable responsibility that requires thinking about life differently and make decisions despite of the undecidable by inventing new lights in political and technical conditions fully renewed ", to quote Marc Goldschmit in his definition of deconstruction
Būbrīk, Raḥāl. "Islam et société en Mauritanie : la confrérie Fadiliyya". Aix-Marseille 1, 1997. http://books.openedition.org.ezproxy.upf.pf/editionscnrs/4028.
Pełny tekst źródłaSaady, Ouafaï. "Société et Islam dans l'oeuvre romanesque de Driss Chraïbi". Nice, 1994. http://www.theses.fr/1994NICE2038.
Pełny tekst źródłaThis study is an analysis of islam and the moroccan society in the works of Driss Chraïbi. The author vigourously condemns both tradition and archaic customs which harden the moroccan society. He denounces the way women, children and the poor are treated. Through his novels. Driss Chraïbi calls out for a modern development of society and for the rights of the individuals. He denounces the hypocrisy and the sham rigorism of those who, holding the political and financial power, persecute the community under the cover of islam. He blames the wrong way chosen by islam, which at the beginning was animated by a pacific and brotherly faith, devoid of itjihad, and which gradually became a strict and intolerant religion, in favor of the taqlid. All these uncertainties lead to a sort of cultural schizophrenia for the one who has to face a double culture he is not able to control
Abdallaoui, Mohammed. "Religion et société dans l'islam d'aujourd'hui (les implications conceptuelles)". Paris 1, 1993. http://www.theses.fr/1993PA010676.
Pełny tekst źródłaThe fact that islam confirms the intimate ling between the spiritual and the temporal necessarily results, according to the islamists, in an overall vision of man and society. Following this stream, one can't analyse notions of social organization, of justice, of the econolic and social vision of islam without reference to the meaning of the world or the relation fo man to god. This is indicative of a radically different perception of islam in comparison to the modern trend (which is imitative of western thinking). The merit due to some islamist thinkers is that widened the debate to the philosophical field. Contrary to the modernists, they raised new issues and opened new avenues of exploration. It is within this view that the contemporary muslim thinking suggets, in order to define the attitude of islam facing materialism and idealism, the notion of equilibrium between matter and spirit, between temporal and spiritual. One must demonstrate how can a religion which develops an extraordinary feeling of devine transcendance, give importance to the relationships of man to society and man to the world
Guarraoui, Mohamed el Amine. "La sunna : droit, société et politique dans la doctrine réformiste (19ème - 20ème siècle)". Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020036.
Pełny tekst źródłaFrom the moment we accept that many decades passed between the death of the Prophet Muhammad and the collecting of the many different texts interpreting the Sunna, we must also accept that the gap between the two entities (the words and the acts of the Prophet and their reflection in the Scriptures) is not merely of a formai nature. However, the classical theological institutions have managed not only to minimize the consequences of this division and make this established corpus into the second source of jurisdiction in Islam, but also to build an impenetrable wall between the reader and everything that aliows him to raise legitimate and rational questions concerning the nature of the Sunna and its meaning, including its appearance and its collection. Our work suggests a historical reconsideration of the works of reformist scholars in terms of the Sunna compared with the other sources of Islamic orthodoxy, that is the Koran, the Ijma' and the Ijtihad. Firstly, a reconsideration of the gap that we mentioned, in order to try to evaluate its importance and implications. In this way we have shown that the reformist scholars had, for the first lime in history, overcome the tensions, contradictions, stagnation, clashes and protagonisms with a new critical approach to ail the foundations (usul) of Islamic thought, including the Koran and the Sunna. Acritique open to scientific thought towards new ways of intelligibility and appropriation of the real, in order to surmount all the taboos sanctified without legal ground. Secondly, this work enabled us to perceive the swift and brutal interruption in the work of the reformist scholars, who were a peaceful force of the one real « criticism of the Islamic mind » to leave some space to two forms of destructive « terrorism » -that of the state and that of the marginalized individual. Since then, can we still talk about the renaissance of another combat between the dogmatic theological mind and the supposed faithless and lawless « scientific » mind?
Sane, Mamadou Karfa. "Islam et société au Sénégal, approche sociologique d'une confrérie : le cas de la confrérie Tidjane". Nantes, 2004. http://www.theses.fr/2004NANT3035.
Pełny tekst źródłaReligion, at the dawn of the 21st century is still, paradoxically, very much alive. Assuming different faces, in multiple and varied ways, Islam never stops spreading, arousing debate and provoking questions and concerns here and there. In Senegal Islam is extremely dynamic. Dominated by fraternities of unequal political, economic, social and religious dimensions, Islam is the dominant cultural element and the principal frame of reference, even though affected by its dogmatic purity. It permeates all walks of life and influences markers of identity, and the structuring and organisation of society. A society which is segmented into different ethnic groups and which is subordinate to their religious, political, social and cultural organisations. With Islamic associations and organisations, who militate for a pure form of Islam and challenge the secularisation of the State, the question of Islam is raised in Senegal. With arabisation, modernisation and the promotion of the arabo-islamic education system, much is at stake in a country where more credible French schools still hold the monopoly in the creation of markets of competence
Salhi, Mohamed Brahim. "Société et religion en Kabylie : 1850-2000". Paris 3, 2004. http://www.theses.fr/2004PA030132.
Pełny tekst źródłaThis research is concerned with the relationship between society and religion in Kabylia with reference to the tradional trend and the reformist movement. The study further explores the changes in the areas which fall under the sway of reformist movement. For example, we wanted to question issue of Kabyle éducation in the first half of 20th Century. In this repect, the first thirteen chapters have been extended to two others chapters. These two chapters highlith the political struggles and Identity protest in Kabylia and focus on the intellectual and cultural elites who led them in the period between 1940 and 2001. This additional part is tightly linked to the other chapters as it extends the bounds between local and global issues, involving the crisis of modernity and the effects of modernization, and last, the nature of relationship between individual and his own self. Beside, we wanted to raise and treat the issue of social and political mediations starting from the analyis of recent and recurring protests in Kabylia
Chafiq, Chahla. "Islamisme et société : Religieux, politique, sexe et genre : à la lumière de l’expérience iranienne". Paris 9, 2009. https://bu.dauphine.psl.eu/fileviewer/index.php?doc=2009PA090046.
Pełny tekst źródłaThis thesis reflects on Islamism and its links to religiosity, “the political” and gender in so called Islamic societies facing modernity. At a first stage the thesis examines the case of the Maghreb states by looking closely at the evolution of the status of women in Marocco, Algeria and Tunisia and at the role of religion. The authoritarian character of modernisation as pursued in these countries gives evidence to the political games stakes involved in articulating oneself between national identity and religion, the impact on the modernizing sociopolitical project and the central role of gender. Furthermore, this thesis examines the case of Iran by looking at the mechanisms of the developement of Islamism as a social utopia within the context of a mutulated modernitiy, that is a private modernisation of the democratic undertaking on which political modernity is based. Inter-gender social relations constitute an appropriate field to observe the consequences of this mutilated modernity. In fact, the symbolic change of the veil in contemporary Iranian history illustrates the impact of dictatorship but also the role of different actors (including the non-Islamists) in the boom of Islamism as a social utopia. In addition, observations on the place of women as socio-political actors within the Islamist movement and their resistance to Islamist power enriches further reflections on theories of Islamic feminism
Jomier, Augustin. "Un réformisme islamique dans l'Algérie coloniale : oulémas ibadites et société du Mzab (c. 1880 - c.1970)". Thesis, Le Mans, 2015. http://www.theses.fr/2015LEMA3003.
Pełny tekst źródłaThis thesis explores the issue of Islamic reformism in a colonial context. In order to grasp every dimension of this issue, on a cultural, social and political level, this research considers the transnational phenomenon of reformism at a local scale, from the Mzab region in Southern Algeria, through sources written in Arabic by Ibadi scholars (‘ulāma) and in French by the colonising powers.From the 1920s to the 1960s, Ibadi scholars in the Mzab took over the slogan of Reform (Iṣlāḥ) to make sense of the profound changes affecting the area since the 1880s and its passage under French sovereignty. Through this slogan of reform, those who call themselves “reformists” seize the religious authority and transform it. They redefine Ibadi "orthodoxy" and redraw the boundaries of their community. Studying Algeria through one of its Saharan societies also offers an alternative to the analytical frame of colonial studies. This thesis shows that the people/historical actors circulate and think in different scales, ranging from local, the Mzab valley, to the entire Arabic-speaking and Muslim world. This history doesnot come merely from the interaction with colonialism. It also results from the historical autonomy of the Algerian agents
Biard, Aurélie. "État, religion et société en Asie centrale post-soviétique : usages du religieux, pratiques sociales et légitimités politiques au Kirghizstan". Thesis, Paris, Institut d'études politiques, 2015. http://www.theses.fr/2015IEPP0011.
Pełny tekst źródłaConfidential PhD thesis. This PhD dissertation examines the reconstruction of identity which was engendered by the collapse of Communism in the Soviet Union and the introduction of globalization in Post-Soviet Kyrgyzstan, whose population is majority Sunnī Muslim, belonging to the Ḥanafī school of Islamic law. The question of the strategy of actors in rearticulating identities in Kyrgyzstan centers on the relationship between the religious and the political realms, and their redefinition. In order to analyze the nature and role of religiosity in the Kyrgyz socio-political scene, the dissertation considers the triangulation of state, religion, and society through three main hypotheses: (1) the use of religion, at the political level, to reenchant the political order which has been in search of a new legitimacy after the collapse of Communism; (2) the use of religion, at the local level, to redistribute and redefine “meaning” in a society dislocated by the brutal social changes accompanying the collapse of this former Soviet Republic – specifically the recourse to Islam to reestablish the social contract by redefining normative social values and competing socio-political legitimacies; and (3) the use of the religion of Islam in the Kyrgyz context to redefine politics and establish a new political order
Książki na temat "Islam et société"
René, Otayek, Soares Benjamin F, Centre d'étude d'Afrique noire (Institut d'études politiques de Bordeaux) i Rijksuniversiteit te Leiden Afrika-Studiecentrum, red. Islam, état et société en Afrique. Paris: Karthala, 2009.
Znajdź pełny tekst źródłaOtayek, René. Islam, état et société en Afrique. Paris: Karthala, 2009.
Znajdź pełny tekst źródłaIslam, l'homme, la société et l'Occident. Alger: Samar, 2017.
Znajdź pełny tekst źródłaHermann, Rainer, i Erkan Toguslu. Société civile, démocratie et islam: Perspectives du mouvement Gülen. Paris: L'Harmattan, 2012.
Znajdź pełny tekst źródłaʻĪsá, ʻUmar Bin. Malek Bennabi et l'avenir de la société islamique. Alger: El othmania, 2010.
Znajdź pełny tekst źródłaKaba, Lansine. Cheikh Mouhammad Chérif et son temps, ou Islam et société à Kankan, Guinée, 1874-1955. Paris: Présence africaine, 2004.
Znajdź pełny tekst źródłaal-Ṣaghīr, Janjār Muḥammad, red. Essais sur la société, l'histoire et la religion. Casablanca: Fondation du Roi Abdul-Aziz, 2014.
Znajdź pełny tekst źródłaIslam in World Cultures. Santa Barbara: ABC-CLIO, 2008.
Znajdź pełny tekst źródłaIslam, science et société: Écrits d'un imam africain : 2014-2017, 1436-1439 H. Dakar: Harmattan Sénégal, 2018.
Znajdź pełny tekst źródłaKhader, Bichara. Etat, société civile et démocratie dans le monde arabo-musulman. Louvain-la-Neuve, Belgique: C.E.R.M.A.C., 1997.
Znajdź pełny tekst źródłaCzęści książek na temat "Islam et société"
Mouriaux, René, i Catherine Wihtol de Wenden. "Syndicalisme français et islam". W Les musulmans dans la société française, 39–64. Presses de Sciences Po, 1988. http://dx.doi.org/10.3917/scpo.leveau.1988.01.0039.
Pełny tekst źródłaBoubrik, Rahal. "Chapitre 4. L’affirmation religieuse et sociale". W Saints et société en Islam, 85–92. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4048.
Pełny tekst źródłaBoubrik, Rahal. "Remerciements". W Saints et société en Islam, 5. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4039.
Pełny tekst źródłaBoubrik, Rahal. "Avertissement". W Saints et société en Islam, 6. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4040.
Pełny tekst źródłaBoubrik, Rahal. "Introduction". W Saints et société en Islam, 7–9. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4041.
Pełny tekst źródłaBoubrik, Rahal. "Question des sources". W Saints et société en Islam, 10–26. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4042.
Pełny tekst źródłaBoubrik, Rahal. "Chapitre premier. Stratification sociale". W Saints et société en Islam, 29–40. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4044.
Pełny tekst źródłaBoubrik, Rahal. "Chapitre 2. Modèles de religiosité". W Saints et société en Islam, 41–62. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4045.
Pełny tekst źródłaBoubrik, Rahal. "Chapitre 3. Prestige généalogique et processus de formation". W Saints et société en Islam, 65–84. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4047.
Pełny tekst źródłaBoubrik, Rahal. "Chapitre 5. De la direction confrérique à la (re)fondation de la tribu". W Saints et société en Islam, 93–105. CNRS Éditions, 1999. http://dx.doi.org/10.4000/books.editionscnrs.4049.
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