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Artykuły w czasopismach na temat "Jihad et État Islamique"
Papazian, Berdj. "Des terroristes au nom du Jihâd ! Et pourquoi pas une fonction β au service d‘éléments bêta ?" Revue Belge de Psychanalyse N° 70, nr 1 (2.01.2017): 45–60. http://dx.doi.org/10.3917/rbp.070.0045.
Pełny tekst źródłaMeletti, Giorgio, i Nathanaël Herzog. "État islamique et pétrolier". Outre-Terre N° 44, nr 3 (2015): 161. http://dx.doi.org/10.3917/oute1.044.0161.
Pełny tekst źródłaMabley, Bruce. "L'Envers et l'endroit de l'interprétation islamiste du concept de jihad en droit islamique". African Journal of Legal Studies 1, nr 2 (2005): 102–28. http://dx.doi.org/10.1163/221097312x13397499736066.
Pełny tekst źródłaMauriello, Raffaele, i Esther Baron. "L’État islamique et la République islamique d’Iran Jihadisme et jihad au Moyen-Orient". Outre-Terre N° 44, nr 3 (2015): 342. http://dx.doi.org/10.3917/oute1.044.0342.
Pełny tekst źródłaBannier, Philippe. "Premier anniversaire du « califat » : état et perspectives de l’« État islamique »". Confluences Méditerranée N° 94, nr 3 (2015): 51. http://dx.doi.org/10.3917/come.094.0051.
Pełny tekst źródłaBramoullé, David. "Archives et État dans l’Orient islamique (note critique)". Annales. Histoire, Sciences Sociales 78, nr 3 (wrzesień 2023): 483–502. http://dx.doi.org/10.1017/ahss.2023.104.
Pełny tekst źródłaDjedi, Youcef. "« Spinoza et l’islam : un état des lieux »". Articles 37, nr 2 (11.01.2011): 275–98. http://dx.doi.org/10.7202/045184ar.
Pełny tekst źródłaLochon, Christian. "L’« État islamique » et le patrimoine architectural arabe civil et religieux". Les Cahiers de l'Orient 124, nr 4 (2016): 103. http://dx.doi.org/10.3917/lcdlo.124.0103.
Pełny tekst źródłaSaeidnia, Sahar Aurore. "Le gouvernement de la santé dans la République islamique d’Iran entre fragmentation, intermédiation et internationalisation". Confluences Méditerranée N° 128, nr 1 (13.05.2024): 151–66. http://dx.doi.org/10.3917/come.128.0152.
Pełny tekst źródłaShirdel, Mohammad-Ali. "Le changement dans les stratégies du développement économique en Iran, 1980-1988". Articles 26, nr 1 (25.09.2007): 97–131. http://dx.doi.org/10.7202/016441ar.
Pełny tekst źródłaRozprawy doktorskie na temat "Jihad et État Islamique"
Sakhi, Montassir. "L’État et la révolution : discours et contre-discours du jihad : Irak, Syrie, France". Electronic Thesis or Diss., Paris 8, 2020. http://www.theses.fr/2020PA080053.
Pełny tekst źródłaBased on three contemporary political sequences (anti-terrorism in France, the Syrian revolution, and the territorialized government of the Islamic State), this thesis aims on providing answers to the two following questions: what is jihad the name of? What does it produce per se and through the measures that are opposed to its deployment? In other words, the exploration of the theological-political discourse is conducted through the words of the people and in close connection with the renewal of sovereignty through antiterrorist measures. The defended thesis is based on fieldworks in France, Iraq, Morocco, and on the Turkish-Syrian borders, both among those who emigrated to the Islamic State (ISIS) and within the population that experienced the rise of its territorialized government starting in 2014. A first approach to the theological-political Islamic practice intends to demonstrate the refoundation of state apparatus through an interpretation of religious discourse, at a time of unprecedented colonial brutalization of the Iraqi society. This first approach is coupled with an inquiry of the Syrian Revolution whose utopian dimension, while proceeding from the same Islamic tradition, is however notably different from the rationality of the state and its national discourse. A society of counter-conduct was indeed founded, which affirmation is then fully critical of the modern mechanisms of territorial government (school, prison, police, border management, etc.). In other words, the thesis aims at shedding light on a sequence both spatially (Irak and Syria) and historically defined (2011-2017): it will highlight the variety and deepness of multiple collective experiments, in connection with their respective connection to the state, revolution and war
Bakary, Afissou. "La mise en oeuvre du droit international humanitaire par les états musulmans : contribution à l'étude de la compatibilité entre DIH et droit musulman". Thesis, Nice, 2014. http://www.theses.fr/2014NICE0039/document.
Pełny tekst źródłaThe comparative study of the norms of the Islamic Law and the International Humanitarian Law (IHL) reveals numerous points of convergences with regards to both The Hague Law and Geneva Law, as it can be noticed in the works of the major authors of the Muslim Law of war. Furthermore, the Muslim member States of the Organization of Islamic Cooperation, member States of the 1949 four Geneva Conventions or/and the 1977 Additional Protocols, are involved in actions initiated or regulated by ICRC, whether these actions fall under the common Article 1 of the four 1949 Geneva Conventions, or concern the monitoring a priori or a posteriori of the IHL implementation. Besides, many instruments such as the 1990 Declaration of Cairo on Human Rights in Islam have been adopted by the Muslim States, thus favoring the simultaneous implementation of IHL and Human Rights. The contribution of the Muslim States concerns the mechanisms of implementation in periods of peace and armed Conflicts and is realized through both interstate and NGOs cooperation, in particular with ICRC. Although the concept of jihad can raise some difficulties, political motives, more than religious, give explanations for reluctances of the Muslim States as far as the Implementation of IHL is concerned
Subaie, Mohammad al. "L'idéologie de l'islamisme radical : la nouvelle génération des intellectuels islamistes". Paris, EHESS, 2009. http://www.theses.fr/2009EHES0175.
Pełny tekst źródłaResearches on the ideology of Islamic extremism are little numerous. As lslamic networks made the object of hundreds of jobs, as their ideology was comparatively abandoned. To understand the thought or this extremist sphere of influence we chose to study the writings of four major contemporary thinkers of this current; to know : Abou Mohammad Al-Maqdissi, Abou Bassir Al-Tartoussi, Abou Qatada Al-Falastini, et Abou Moussab Al Souri. All are Arab Sunni, native to the Medium East, comparatively young (between 50 and 60 years), still living, and very influential not only in the Arab and Islamic world but worldwide. We made a detailed analysis of texts in Arabic, what represents a hundred of titles and some thousand pages, in a perspective specialist in comparative linguistics of their ideological productions around two major topics: : the question of Jihad and that of the democracy seen as an illicit political system. These ideologists make a very selective reading in the choice and the interpretation of the sacred texts. They take back certain criticisms of the revolutionary Marxist ideology, and such certain ideas of the western extreme right, to institute a social change and Islamic State. They make a massive appeal in modern technologies (notably Internet) to broadcast their thought very broadly
Haidara, Boubacar. "Les formes d'articulation de l'islam et de la politique au Mali". Thesis, Bordeaux 3, 2015. http://www.theses.fr/2015BOR30068/document.
Pełny tekst źródłaLong appeared as a ‘’good student’’ of African continent, as a model of democracy – with a religious life free of violence, which blends harmoniously orthodox religious, heretics and non-Muslims – the year 2012 marked a turning point in the history of Mali. Thanks to the crisis, the segmentation of Malian Islam, although having peacefully exercised previously, will manifest in an unprecedented violence, with arms. Revealing, both, the limits of democracy, the withering away of the state, some critical social ills, significant shortcomings in the governance, the crisis of the year 2012 also unveiled new types of connections, linking the Islamic sphere to the politic. These links are dominated by the omnipresence, Islamic influence in the political sphere. Religious movements derive their influence from their ability to express and produce policy, combined with their strong anchor near to the population, through significant social works. This Islamic dynamic in the Malian political public space, will be exploited by the political elites, making Muslim elites partners, particularly in election periods
Fellous, Daniel. "L'État islamique : approche constitutionnelle et politique". Paris 8, 2004. http://www.theses.fr/2004PA083093.
Pełny tekst źródłaThe concept of an Islamic state is a singular product of history : it institutionalizes the religious form of political power. To understand the concept of "Islamic state" in a way as neutral as possible has to choose the method which follows: - the political signification of the constitutional construction has theological depth; knowledge of the islamic word is far from forming a monolithic block; religious implications in legal and political spheres, as in constitutional law in the islamic world must be seen from an impartial point of view
Bouarouk, Mustapha. "Le mythe de l'État islamique". Paris 10, 2001. http://www.theses.fr/2001PA100212.
Pełny tekst źródłaBellion-Jourdan, Jérôme. "Prédication, secours, combat : l'action humanitaire des ONG islamiques entre da'wa et jihad". Paris, Institut d'études politiques, 2002. http://www.theses.fr/2002IEPP0052.
Pełny tekst źródłaAl-Rifai͏̈e, Ahmed Basil N. "Le concept d'Umma et le droit international". Aix-Marseille 3, 1991. http://www.theses.fr/1991AIX32001.
Pełny tekst źródłaIslam give an answeer to the problem of the world organization. It lies in the concept of umma which refer to god and allows an harmonization of human relations. On the contrary, because of the principe of sovereignty, a world of states excludes a hierachic system
Rouholamini, Shiva. "Crimes et châtiments. La pratique de qesâs en Iran sous la République islamique : État, société et punition". Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0104.
Pełny tekst źródłaSince 1979 and the installment of the Islamic Republic in Iran, the penal code has been modified, based on religious justifications, as to incorporate the use of qesās (talion law) in cases of physical aggression. According to this principle, the punishment in those cases should be equal to the damage done to the victim, and can only be executed if the victim, or their family, demand it explicitly. This means that the charge of the punishment falls on the victims. Alongside the official legal procedure, between the moment of the pronunciation of the sentence and that of its execution, a phase of negotiation occurs, which involves the family of the victim and that of the culprit. By leaving the choice and the decision to private parties, the state-owned monopoly of the legitimate use of violence is marred. Our study asks what the interest of the state could be in making the choice of upholding qesās as a legal principle. We test the hypothesis suggesting that the practice of qesās is used by the Islamic Republic as a way to help it legitimize its power as a strategy which is in accordance with its logic of favouring affect over reason; and that the state’s penal choices are a strategy to control the civil society, to enforce its power and to repress all opposition, despite the negotiation phase that might seem like a free space of action left to the civil society.The dynamics among the individuals, the society, the government, and the justice, seen through behaviours, rituals and laws help us see how the interactions between the society and the state functions. Our study analyses the actions of the Islamic Republic and those of the society by reviewing the treatment of physical aggression cases by actors inside and outside the penal justice system. This study uses a series of interviews with people involved in judicial procedures; and an analysis of public discourses of official institutions, political personalities and media figures about qesās, as well as the observation of a series of cases during the last two decades. This empirical investigation focuses notably on the informal, yet crucial negotiation phase. We chose to treat the practice of qesās as a total social fact, and reveal the distinctive characteristics of its practice in order to test and show what the functions fulfilled by the Islamic Republic as the state are, and what the areas of influence occupied by the society are. In this study, we see how the definition of citizenship, and the direct relationship of citizens with the state are transformed in favour of a status that is only defined by its link to a restricted kinship group. By analysing the actions and reactions of the society to the practice of qesās, we learn about its moral questionings, its thoughts on its rights and standing, as well as the form of its attempts of collective action. We’ll also see how the justice system participates in creating an atmosphere of insecurity and instability, depriving the society from an equalitarian justice.
Adala, Mohammed. "La place de la culture musulmane dans la vie socio-politique de l'Algérie : inspirations doctrinales et idéologiques (XVI-XX siècle)". Montpellier 1, 1992. http://www.theses.fr/1992MON10020.
Pełny tekst źródłaL'objectif de cette etude est de mettre en lumiere les mecanismes culturels commandant l'evolution des institutions religieuses, sociales et politiques en algerie depuis l'epoque ottomane jusqu'a nos jours. Autrement dit, il s'agit de mettre en relief le lien spirituel qui incarne l'enchainement historique selon lequel s'ordonnent, suivant les epoques et moyennant une gypologie propre a cette etude, les susdites institutions. Guide par l'objectif en question, nous avons ete amene a etudier les divers aspects des inspirations doctrinales et ideologiques de l'islam en algerie (soufisme, orthodoxie, kharidjisme, reformisme salafite) pour en determiner la place sur l'echiquier politique et social. De meme, cette etude cherche a mettre en exergue du patrimoine religieux dans les options politiques et ideologiques relevant des epoques ulterieures, aussi bien sous la colonisation francaise que sous les regimes en place depuis l'independance
Książki na temat "Jihad et État Islamique"
Shay, Shaul. Somalia between jihad and restoration. New Brunswick, N.J: Transaction Publishers, 2011.
Znajdź pełny tekst źródłaLaurent, Samuel. L'État islamique: Organigramme, financements, filières--. Paris: Éditions du Seuil, 2014.
Znajdź pełny tekst źródłaHafiz, Chems-eddine. Droit et religion musulmane. Paris: Dalloz, 2005.
Znajdź pełny tekst źródłaFellous, Gérard. Daech--"État islamique": Cancer d'un monde arabo-musulman en recomposition : un conflit international long et incertain. Paris: L'Harmattan, 2015.
Znajdź pełny tekst źródłaCharfi, Mohamed. Islam et liberté: Le malentendu historique. Paris: Albin Michel, 1998.
Znajdź pełny tekst źródłaʻAshmāwī, Muḥammad Saʻīd. Against Islamic extremism: The writings of Muhammad Saʻid al-ʻAshmawy. Gainesville: University Press of Florida, 2001.
Znajdź pełny tekst źródłaʻAshmāwī, Muḥammad Saʻīd. Against Islamic extremism: The writings of Muhammad Saʻid al-ʻAshmawy. Gainesville: University Press of Florida, 1998.
Znajdź pełny tekst źródłaŪrīd, Ḥasan. L'impasse de l'islamisme: Cas du Maroc. Rabat: El Maarif Al Jadida, 2015.
Znajdź pełny tekst źródłaZubaida, Sami. Law and power in the Islamic world. London: I.B. Tauris, 2003.
Znajdź pełny tekst źródłaShaḥrūr, Muḥammad. Dirāsāt Islāmīyah muʻāṣirah fī al-dawlah wa-al-mujtamaʻ. Wyd. 8. Dimashq: al-Ahālī lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 1994.
Znajdź pełny tekst źródłaCzęści książek na temat "Jihad et État Islamique"
Nef, Annliese. "Chapitre 4. État et administration dans la Sicile Normande". W Conquérir et gouverner la Sicile islamique aux xie et xiie siècles, 243–301. Publications de l’École française de Rome, 2011. http://dx.doi.org/10.4000/books.efr.5376.
Pełny tekst źródłaGuichard, Pierre. "VI. Les « guerres civiles » à l’époque almoravide et almohade : pouvoir islamique sunnite et État révolutionnaire". W La Guerre civile, 67–76. Hermann, 2018. http://dx.doi.org/10.3917/herm.baech.2018.03.0067.
Pełny tekst źródłaLaden, Oussama ben, Ayman al-Zawahiri, Mounir Hamza, Fadl al-Rahman Khalil, Cheikh abd al-salam Mohammad Khan i Abou Yassir Rifai Ahmad Taha. "« Déclaration du Front islamique mondial pour le jihad contre les Juifs et les Croisés »". W Al-Qaida dans le texte, 62. Presses Universitaires de France, 2005. http://dx.doi.org/10.3917/puf.kepel.2005.01.0062.
Pełny tekst źródłaben Laden, Oussama, i Jean-Pierre Milelli. "« Déclaration du Front islamique mondial pour le jihad contre les Juifs et les croisés »". W Al-Qaida dans le texte, 62. Presses Universitaires de France, 2008. http://dx.doi.org/10.3917/puf.kepel.2008.01.0062.
Pełny tekst źródłaCimino, Matthieu. "9. La carte et le territoire en islam politique. Idéologie spatiale et enseignement de la géographie par l’organisation État islamique". W Politiques des frontières, 185–208. La Découverte, 2018. http://dx.doi.org/10.3917/dec.dubet.2018.01.0185.
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