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, which is made up of a large proportion of sub-regulatory texts and adapted to the contemporary context of old legislation, the law of religions is a place of embodiment of soft law, understood in particular as the use of negotiation in the margins of recourse to the law. The regime applicable to religious heritage is a perfect example of a legal construction built up in the light of historical circumstances and successive developments, and the promotion of religious heritage today mobilises these mechanisms for developing a law characterised by pragmatism and flexibility. ; International audience The legal framework applicable to religions is composed of many infra-administrative regulations and shaped by the adaptations of old legislative norms to the contemporary context. It results that law and religion fall within the scope of a certain conception of soft law, such as resorting to negotiation in the margin of legislative texts. The issue of religious heritage perfectly illustrates the process which consists in building and updating a legal status over historical, social and political circumstances. The enhancement of religious heritage in particular rests on mechanisms typical of soft law. ; which is made up of a large proportion of sub-regulatory texts and adapted to the contemporary context of old legislation, the law of religions is a place of embodiment of soft law, understood in particular as the use of negotiation in the margins of recourse to the law. The regime applicable to religious heritage is a perfect example of a legal construction built up in the light of historical circumstances and successive developments, and the promotion of religious heritage today mobilises these mechanisms for developing a law characterised by pragmatism and flexibility. ; Constitué d'une part importante de textes de type infra-réglementaires et nourri d'adaptations au contexte contemporain d'une législation ancienne, le droit des religions est un lieu d'incarnation de la soft law entendue notamment comme l'usage de ...

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The most various demands weigh upon mankind: of a moral or religious, social or political order, of a logical order. Demand in the shape of duty: towards deity, towards oneself, towards others. These obligations obviously do not fall within the province of the law. If the judicial is related to the normative, everything normative is not translated into law. The theme of the study:"Law of obligations and Muslim law" should not be perceived from the perspective of a parallelism that might exist between the two: that is to say a Muslim law of obligations which will be contrary to the law of classical obligations deriving from western legal systems, like the French one. The problem raised by the subject of this thesis is to know how countries proclaiming themselves of "Muslim law", while greatly influenced by a western model, manage to create a hybrid law? In what ways, by which means, has Muslim law evolved? To answer these questions, it is interesting, if not necessary, to seek on a practical as well as a utilitarian level for the technical means which allow to combine the requirements of the moral rule with the constraints of contractual relations in general, of international trade and of modern economy. ; Les exigences les plus diverses pèsent sur les hommes ; d'ordre moral ou religieux, d'ordre social ou politique, d'ordre logique. Exigence en forme de devoir : à l'égard de la divinité, à l'égard de soi-même, à l'égard des autres. A l'évidence, ces obligations ne relèvent pas tout du domaine du droit. Si le juridique se rattache au normatif, tout ce qui est normatif ne se traduit pas en règle de droit. Le thème de l'étude : droit des obligations et droit musulman ne devrait pas être perçu sous une optique de parallélisme qui pourrait exister entre les deux : c'est-à-dire un droit musulman des obligations qui sera contraire au droit des obligations classiques issues des systèmes juridiques occidentaux, à l'exemple de la France. La problématique que soulève ce sujet de thèse est de savoir comment les pays qui se ...

The most various demands weigh upon mankind: of a moral or religious, social or political order, of a logical order. Demand in the shape of duty: towards deity, towards oneself, towards others. These obligations obviously do not fall within the province of the law. If the judicial is related to the normative, everything normative is not translated into law. The theme of the study:"Law of obligations and Muslim law" should not be perceived from the perspective of a parallelism that might exist between the two: that is to say a Muslim law of obligations which will be contrary to the law of classical obligations deriving from western legal systems, like the French one. The problem raised by the subject of this thesis is to know how countries proclaiming themselves of "Muslim law", while greatly influenced by a western model, manage to create a hybrid law? In what ways, by which means, has Muslim law evolved? To answer these questions, it is interesting, if not necessary, to seek on a practical as well as a utilitarian level for the technical means which allow to combine the requirements of the moral rule with the constraints of contractual relations in general, of international trade and of modern economy. ; Les exigences les plus diverses pèsent sur les hommes ; d'ordre moral ou religieux, d'ordre social ou politique, d'ordre logique. Exigence en forme de devoir : à l'égard de la divinité, à l'égard de soi-même, à l'égard des autres. A l'évidence, ces obligations ne relèvent pas tout du domaine du droit. Si le juridique se rattache au normatif, tout ce qui est normatif ne se traduit pas en règle de droit. Le thème de l'étude : droit des obligations et droit musulman ne devrait pas être perçu sous une optique de parallélisme qui pourrait exister entre les deux : c'est-à-dire un droit musulman des obligations qui sera contraire au droit des obligations classiques issues des systèmes juridiques occidentaux, à l'exemple de la France. La problématique que soulève ce sujet de thèse est de savoir comment les pays qui se proclament de « droit musulman », tout en ayant une grande influence du modèle occidental pour une raison d'harmonisation, arrivent-ils à créer un droit mixte ? Par quelles voies, par quels moyens s'est opérée l'évolution du droit musulman ?