In his famous book, The Nature of Doctrine, 1984, George Lindbeck opposed the cultural-linguistic model, now called post-liberal model, to the propositional cognitive model of classical metaphysics, and to the expressive experiential model of liberal theology. On preliminary examination, these three models refer respectively to three different theories of truth: the pragmatic theory, the realist theory of correspondence and the idealistic theory of coherence. But these associations operate only approximately. Continue reading Post-liberal models of religious pluralism→
Geneviève Humbert studied in great detail the history of the transmission of the Kitāb, both in the East and in the West, and according to her, this parchment contains a quite different version of the Kitāb than the “official” version circulated by al-Mubarrad (d. 285/898). In particular, it seems that the “canonical corpus of internal glosses” found in all other manuscript is not found in its matn.
Here are, always according to Geneviève Humbert, names of Andalusian grammarians who played an important role in the transmission of the Kitāb in the West.
Abū ʿAbd Allāh Muḥammad b. Yaḥyā al-Rabāḥī (d. 358/969) who brought back in al-Andalus a copy of the Kitāb that he had read in Cairo before Abū al-Qāsim Ibn Wallād (Abū al-ʿAbbās’ brother, died 332/944) and Abū Ǧaʿfar al-Naḥḥās (d. 338/950?).
Abū Naṣr Hārūn b. Mūsā (d. beginning of 5th/11th century), who studied with al-Rabāḥī (d. 358/969) and Abū ʿAlī al-Qālī (d. 356/967), and whose version of the Kitāb circulated a lot in al-Andalus.
Abū Bakr ʿAbd Allāh b. Ṭalḥa al-Yābūrī (d. 517/1123) whom al-Zamaḫšarī (d. 538/1144) meets in Makka and compares his copy of the Kitāb.
In this research, Jean Druel wishes to focus not on the transmission of the text, as did Geneviève Humbert, but on the grammatical lessons that can be drawn from this different text. Does this peculiar parchment contain significantly different lessons? Does it bring a new light, not only on the reception of the Kitāb but on Sībawayh’s teachings?
PLURIEL has been initiated by the Federation of the Catholic Universities in Europe and Lebanon. It aims to promote the link between researchers on Islam and the Muslim-Christian dialogue, in connection with Eastern Christians, and to foster the interaction between academics, social actors and economic organisations. The aim is also to open up research fields on Islam and to develop methodological tools to avoid cultural misunderstandings.
Doctorant en théologie musulmane à Dār al-ʿUlūm (Université du Caire)
icon-calendarMardi 19 mai 2015 à 17h00
Ibn Taymiyya (m. 728/1328) occupe une place très particulière dans la tradition musulmane. Il accusait régulièrement les oulémas de son époque d’avoir une approche non critique des sciences musulmanes, ce qui lui a valu plusieurs séjours en prison. Il est paradoxalement aujourd’hui l’un des auteurs de référence des courants islamistes les plus extrêmes.
Islam and religions. The topic is not new. At the time of early Islam, it referred to the relations and interactions between Muslims and non-Muslims. In the first centuries of Islam, it was discussed in the context of treaties on dogmas and practices of different “sects” and religions. It classifies the numerous Refutations (rudūd) towards Jews, Christians, Zoroastrians or heterodox Muslim factions and deals with the legal question (fiqh) of the rights and duties of the non-Muslims on the one hand and the Muslims’ on the other hand.1
Since the eighties, the question has been subject to a renewed interest, especially because of the influence of the Christian theology. The aim is to question the view of the Koran, the Sunna or some Muslim thinkers towards non-Muslims and their religions. In this perspective, some have tried to assess whether the paradigms of exclusivism, inclusivism and pluralism brought forward within a Christian theology of religions could be used to explain the Islam’s views about non-Muslim religions.2 Thus, thinkers or philosophers question the Koran and already highlight the existence of “pluralist” verses.3
A Muslim theology of non-Muslims and religions is emerging. Many questions, otherwise classical, are linked to this theology. What role does God give to or expect from non-Muslims? How does he judge the actions of a non-Muslim in order to serve him or to serve humanity4 and what value should be given to the non-Muslim religion in passing on spiritual virtues? What is the theological and legal status of the books other religions?5 Can salvation be considered for a non-Muslim?6
The MIDEO 33 (2018) dedicates a file to this topic and welcomes the publication of articles and various texts which can contribute to put into perspective a Muslim theology of religions.
Articles must be submitted to MIDEO’s direction in .doc and .PDF file before April, 1st 2017 to following the style guide. After an “anonymous” reading by two rapporteurs, writers will be informed within three months whether their article is accepted or not. The texts will be corrected in the fall of 2017 and the publication is planned for the first quarter of 2018.
(1) Yohann Friedmann, Tolerance and Coercion in Islam Interfaith Relations in the Muslim Tradition, Cambridge University Press, 2006. (2) Mahmoud Ayoub, ‘‘Islam and the Challenge of Religious Pluralism” in Global Dialogue 2, 1, Winter 2000, p. 53‒64. (3) Adnane Mokrani, « Le pluralisme religieux dans le Coran », MIDEO 28, 2010, p. 279‒293. (4) Mortaza Motahari, Divine Fair, Tehran, Sadra Publication, 2000. (5) Camilla Adang, Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, Leiden, 1996 ; Éric Chaumont, « Nous et la loi des autres : La question du statut des lois antérieurement révélées (sharʿ man kāna qablanā) en théorie légale sunnite » dans Droits et culture, Mélanges en l’honneur du Doyen Yadh Ben Achour, Tunis, Centre de publication universitaire, 2008, p. 83-105. (6) Emmanuel Pisani, « Hors de l’islam point de salut ? Eschatologie d’al-Ġazālī », MIDEO 30, 2014, p.139-184.
Emilio Platti, « Dal Saladino agli Ottomani : L’Egitto, le sue scuole islamiche e l’ortodossia sunnita », in: dans : Luciano Vaccaro (éd.), Popoli, religioni e Chiese lungo il corso del Nilo, Libreria Editrice Vaticana, Città del Vaticano, Gazzada Schianno : Fondazione Ambrosiana Paolo VI, 2015, p. 300-321.
Adrien Candiard, « L’Egitto sciita : la dinastia fatimide » in: Luciano Vaccaro (éd.), Popoli, religioni e Chiese lungo il corso del Nilo, Libreria Editrice Vaticana, Città del Vaticano, Gazzada Schianno : Fondazione Ambrosiana Paolo VI, 2015, p. 189−299.