Suchergebnisse

International audience ; Depuis la seconde moitié du XIXe siècle, l'autorité religieuse dans le chiisme duodécimain (marja'iyya) s'est organisée et institutionnalisée, indépendamment des États. Parallèlement, les clercs ont dû répondre à des défis posés par l'irruption des idées européennes: d'abord celui du parlementarisme, avec le mouvement constitutionnaliste iranien, au début du XXe siècle, puis, plus tard, celui de la diffusion du communisme. Aussi se penchèrent-ils sur la théorie du pouvoir en islam chiite, en énonçant divers types de propositions. L'une d'entre elles fut la théorie de Khomeini, la guidance du jurisconsulte, qui alimenta la république islamique d'Iran après la révolution de 1979. Aux théories discutées s'ajoute une autre manière d'aborder la question du pouvoir : la relecture des rituels commémorant le martyre de l'imam Husayn en 680, à Karbala. Idéologues et partis politico-religieux y ont recours, depuis les années 1970, pour mobiliser les fidèles.

Seconde réédition revue augmentée d'un ouvrage paru en 2000. ; International audience ; This book is a history of the doctrines of Islam from its foundation to the present day. It begins with a presentation of sacred texts (Qur'an, hadith, sira) and then discusses the religious sciences of Islam (Qur'anic exegesis, Islamic law, theology) and its various branches (Sunnism, Shiism, Kharijism / Ibadism) and Sufism, in the long run. It concludes with an account of contemporary ideas and currents ranging from reformist redormations to political Islamist movements. ; Ce livre est une histoire des doctrines de l'islam de sa fondation à nos jours. Il débute par une présentation des textes sacrés (Coran, hadîth, sîra) puis aborde les sciences religieuses de l'islam (exégèse coranique, droit islamique, théologie) et ses différentes branches (sunnisme, chiismes, khârijisme/ibâdisme) ainsi que le soufisme, sur la longue durée. Il se termine par un exposé des idées et courants contemporains allant des relectures réformistes aux mouvements se réclamant d'un islam politique.

International audience ; Comment les grands clercs chiites du Liban se distinguent-ils de leurs pairs? Comment construisent-ils leur charisme? Ce sont les questions auxquelles ce chapitre tente de répondre en reprenant l'histoire des oulémas du Jabal Amil et de leurs relations tant aux institutions transnationales chiites (la hawza, la marja'iyya) qu'aux institutions libanaises. Sont analysés le lien qu'ils entretiennent avec la za'âma des chefs politiques locaux et autres notabilités et la relation qu'ils tissent avec les fidèles qui les suivent. Les parcours d'oulémas ayant marqué l'histoire contemporaine du Liban sont retracés, de Muhsin al-Amîn à Muhammad Husayn Fadlallâh, en passant par Mûsâ Sadr, Muhammad Jawâd Mughniyyah, Muhammad Mahdî Chams al-Dîn ou d'autres figures moins connues.

The book is a partial translation of: Les mondes chiites et l'Iran, Paris, Karthala-IFPO, 2007. ; This is an introduction to a collective book that explores the interactions between the Shia worlds and Iran. It discusses the influence of the Iranian revolution, but also the competition for the centrality of the religious authority between Qom and Najaf, the tight links that connect families of ulamas in all the Shi'a worlds, Shi'i transnationalism that does not contradict specific nationalisms.

International audience ; Since the end of the 19th century, the Ashura rituals have witnessed remarkable developments in Sayyida Zaynab, near Damascus, and in Jabal Amil (southern Lebanon). The history of these rituals and their observation show how they vary from one place to another, depending on the Shi'i communities involved, on the political and social contexts, and on the religious authorities who encourage, endorse or forbid them.

International audience ; Interview with Mohsen Kadivar, a reformist Iranian cleric who reports on his career in the hozeh of Qom and his intellectual itinerary, talks about his areas of interest, his relationship to religious sciences and politics, his work on the conception of the state in Shiism. ; Entretien avec Mohsen Kadivar, un clerc iranien réformiste, qui rapporte son parcours dans la hozeh de Qom et son itinéraire intellectuel, parle de ses domaines d'intérêt, de son rapport aux sciences religieuses comme à la politique, de son travail sur la conception de l'État dans le chiisme.

International audience ; The fragmentation of Bilâd al-Châm gave birth to four states, including the territory of the Alawites that General Gouraud, in December 1920, considered a military territory. The French army had to control the nationalist rebellion of Sheikh Saleh, before being able to 'pacify' this Alawite entity to which the authority mandated successively different statutes. In 1937, she became part of the independent Syrian state of which she became a muhafaza. In 1920, to value the nusayris, which were considered as ghulât, the French authorities named them Alawites, thus emphasizing the particular devotion they dedicated to 'Ali. Recognizing their religious independence allowed them to be separated from the rest of Syria and discouraged their inclination to rally to Syrian pan-Islamists or nationalists. Thus, in September 1922, an order of the governor of the Alawite State turned the Alawite courts into state organizations. However, the Alawites did not have their own Islamic Law. A great Alawite cleric, Sulayman al-Ahmad, was asked by the mandatory authorities to put this jurisdiction in place. The latter turned to Twelver Shiite clerics from South Lebanon and Iraq, and so the Alawites referred to the so-called Ja'farite Shiite law. With other clerics, he promoted a kind of Alawite reformism. In 1936, on the eve of the signing of the Franco-Syrian treaty, they published a text affirming their Arabity and their adherence to Islam and, in July, Amin al-Husaynî issued a fatwa corroborating their claims. The integration of the Alawis into the umma through a doctrinal rapprochement with the Twelver Shiism continued. Clerics were trained in this sense and the cult was organized in an Islamization movement sponsored by the Shiite Muhsin al-Hakim. A first mission of Alawite clerics was sent to Najaf in 1948 and an association was created in 1951 to open schools, build mosques and disseminate religious education according to Ja'farite madhhab. In 1952, Ja'farite clerics were officially recognized by the ...