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La Déclaration de Marrakech du 27 janvier 2016
The Marrakesh Declaration on the rights of religious minorities, signed on January 27th, 2016, is an answer orchestrated by the king of Morocco to the challenges arising from the abuses committed by the Islamic State of Iraq and the Levant against religious minorities. This article sets the context of the Declaration, its advances regarding the point of view of Muslims on others, but also the pers...
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The Marrakesh Declaration on the rights of religious minorities, signed on January 27th, 2016, is an answer orchestrated by the king of Morocco to the challenges arising from the abuses committed by the Islamic State of Iraq and the Levant against religious minorities. This article sets the context of the Declaration, its advances regarding the point of view of Muslims on others, but also the persistence of ambiguity or things left unsaid in terms of religious freedom and freedom of conscience.
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2017
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13
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Le Document sur la fraternité humaine d’Abou Dhabi du 4 février 2019 et la Charte de La Mecque du 29 mai 2019
In 2019, Pope Francis and the Grand Imām of al-Azhar, Aḥmad al-Ṭayyib, met in Abu Dhabi to sign together a historic document on Human Fraternity. In May 2019, the Muslim World League brought together 1,200 Muslim scholars who adopted the Charter of Makka. In this contribution, we study the position of these two documents in the context of the recent history of Islamic initiatives for interreligiou...
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In 2019, Pope Francis and the Grand Imām of al-Azhar, Aḥmad al-Ṭayyib, met in Abu Dhabi to sign together a historic document on Human Fraternity. In May 2019, the Muslim World League brought together 1,200 Muslim scholars who adopted the Charter of Makka. In this contribution, we study the position of these two documents in the context of the recent history of Islamic initiatives for interreligious dialogue. We examine, in particular, the discursive changes regarding the acceptance of religious pluralism and citizenship. Beyond the progress promoted by these texts, which we do not underestimate, we show that they correspond to competitive strategies within the Islamic world.
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2020
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Hétérodoxes et non Musulmans dans la pensée d’Abū Ḥāmid al-Ġazālī
Cette étude aborde la question du regard et de la compréhension de l’altérité religieuse d’un point de vue musulman, à la lumière de l’un de ses plus grands penseurs. À partir d’un questionnement sur le statut des non musulmans, l’auteur montre qu’il est nécessaire de partir des divisions qui ont marqué la première communauté musulmane, particulièrement après la mort du Messager de l’islam.
Cette étude aborde la question du regard et de la compréhension de l’altérité religieuse d’un point de vue musulman, à la lumière de l’un de ses plus grands penseurs. À partir d’un questionnement sur le statut des non musulmans, l’auteur montre qu’il est nécessaire de partir des divisions qui ont marqué la première communauté musulmane, particulièrement après la mort du Messager de l’islam.
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before 2022
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31
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Le statut du ḏimmī chez al-Ġazālī
Following earlier studies about the inclusivism of al-Ġazālī (d. 555/1111) from the point of view of his anthropology and eschatology, this paper discusses the issue of al-Ġazālī’s writings in normative theology (fiqh) concerning the status of ḏimmīs. Taking into account the chronology of his works and the evolution of the political contexts, we prove that if the inflection of this status is not s...
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Following earlier studies about the inclusivism of al-Ġazālī (d. 555/1111) from the point of view of his anthropology and eschatology, this paper discusses the issue of al-Ġazālī’s writings in normative theology (fiqh) concerning the status of ḏimmīs. Taking into account the chronology of his works and the evolution of the political contexts, we prove that if the inflection of this status is not substantial, in comparison with the traditional and exclusivist teaching of the šāfiʿī fiqh, the Iḥyāʾ however marks a real evolution: ḏimmīs, considered as members of the city, should not be regarded as enemies.
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2018
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