حول هذه المادة التدريسية لكي نفسّر كيف أن العولمة تعيد بناء السياسات العامة والسلوكيات الاجتماعية، ندرس التبادلات والتفاعلات بين مختلف الجهات الفاعلة السياسية والاقتصادية، والاجتماعية - العامة أو الخاصة، الفردية أو الجماعية- والطريقة التي تعيد فيها صياغة العلاقات الدولية. هذه المادة التدريسية تعتمد على المقاربات السوسيولوجية والتاريخية الفرنسية العائدة للعلاقات الدولية. وهي متوفرة أيضاً في نسخة باللغة الإنجليزية (www.coursera.org/learn/global-studies)، وأخرى باللغة الفرنسية (www.coursera.org/learn/espace-mondial-fr)
الإسلام والسياسة
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En provenance du cours de Sciences Po
"Espace mondial" الرؤية الفرنسية للدراسات العالمية
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الأديان
يُنظر الى الدين كمعلمة رئيسية في النظام العالمي المعاصر، لكن هذه النظرة تحتوي على الكثير من التبسيط.
Rencontrer les enseignants
Bertrand BadieProfessor
Marie-Françoise DurandProfessor
Jana JabbourLecturer
[MUSIC]
Islam and politics is a very another model which is quite
different from Christianism and that's why it's probably so
difficult to take into account Islam when we are observing it
from the western culture and from western countries.
It's another model because when Islam was created at the 7th century
by prophet Mohammad, it was first of all based on community,
the famous Ummah, the community of those who are sharing the same faith.
Islam was created in a very special historical context.
Which was a context of a strong and very harmful,
painful tribe fragmentation.
This fragmentation that we could observe at this time on the Arabic
peninsula was creating and
was perpetuating a kind of
anarchy which was very harmful for
all the people and tribemens on the peninsula.
So prophet Mohammad tried
to define a new order of social and political integration.
This integration was a priority in the context of fragmentation of this period.
And Islam must be considered, approached,
understood as a way of overcoming it.
That's why when Christianism is stressing delegation and
representation Islam is stressing, emphasizing unity and
solidarity, integration.
All the main features and
main creations in this religion,
were focus on this need of integration.
When prophet Mohammad decided to
leave the city of Mecca for creating another city,
he was then creating a new integrated system in which religion,
social structure, political structure,
law, were strongly connected and
this is the starting point of this vision
not only of integration, but also of politics and
religion strongly merging together.
The new city which was created was not a secular city, was not a religious city.
It was a city in which all the human functions
were strongly connected, and merged.
That's why in the Muslim tradition the concept of Ummah Is so important.
That's to say the real basis of Islam is no more church as centralize source.
But is a community of individuals is the solidarity
of indeed it was creating a new party which
is the Muslim party, the Muslim community of faithful.
And that's why after Ummah, the most important concept is Tahweed.
That's to say unity.
As the main issue which was at stake, was a dangerous fragmentation.
The new invention was totally organized around this concept of unity of Tohid.
That's why God is God is unity, is unic,
and is no more considered through three
persons as was the case with Christianism.
Unity of God, unity and
unicity of legitimacy in this vision.
Only one legitimacy is to be considered.
Is the legitimacy coming from God.
No legitimacy supposed to come from individuals and human beings.
The only possible formula of legitimacy has to be found in the God willing.
And that's why the famous Christian opposition between the temporal, sexual
and the spiritual, religious legitimacy describe existence of two legitimacy.
Is totally meaningless in Islam and
this unicity of legitimacy is given by unique source which is law of God,
that's to say the [FOREIGN] Shari'a
is playing a very structuring role in the global vision,
not only religious, but global vision of Islam.
If there is one God, one community, one legitimacy, one law,
so allegiance of individuals to this community, to this law and
of course to God, must be a stronger total allegiance
which is much more demanding than the citizen
allegiance which takes place in the western tradition.
Allegiance, submission to Ommah, to truth, that's to say to Shari'a to God.
And so this main of
organizing a new politics in which
the solidarity around God and
his willing is the cornerstone.
That implies, some important consequences.
First of all, in the muslim tradition, in the muslim culture,
legitimacy of power, of political power, is low.
If the only source of legitimacy is coming from God,
the legitimacy of the human prince is
always very low and poor for moolah.
That's why this is a second consequence, the legitimacy of brothers
is much more important and much more structuring
than the legitimacy of the human power.
That's why in this vision protest is much more legitimate
than running the power than ruling the city.
This kind of inversion, if we compare with Christianism, is very,
very central, very crucial as the western culture
is bringing a model which is organizing
the legitimacy of the state which is providing the legitimacy to the state
Islam is much more incline to provide legitimacy to protest.
And the last consequence is to be found in law.
Law is much more important than power, and this is a little bit similar to
the reformed Christianism that's to say in the reformed Christianism as I mentioned,
law is much more important than power as itself.
We can find a similar vision in this conception of political
order which is deriving from the Muslim history.
There is a kind of contradiction, because if Islam was created for
containing the risk of fragmentation the new
particle formula is much more oriented to protest and
to support power and in fighting against
fragmentation Islam is probably weakening human
power which isn't able to find its own legitimacy.
This is probably one of the sources of the possible
instability of all of the polygon systems
the which were considered constricted in the world
through this organization of Muslim culture.
Of course, ladies and gentlemen, we have to take into account the of Islam.
I tried to give the main axels of the Islam In a global perspective,
but we have to take into account several positions.
The first one will be between Sunnism and Shi'ism, as you know,
Shi'ism is the vision of Islam
coming from those who were stressing the importance of
inheritance in the legitimacy of the Calif.
The Calif was considered as descending from the prophets, and
Shi'ism was supporting a vision of politics which was exercised
by those who were descending from the prophet.
And so from this vision we can find a kind of valuing the role of hierarchy.
Valuing the role of hierarchy is giving a new
model to Islam and Islamic politics.
Whes Sunism doesn't that the Calif must be
chosen among the descendants of prophets and so is more decentralized and
giving more importance to the role of preachers and preacher networks.
We have one so to discriminate the Sunnism.
Sunnism is also constituted by several visions Wahhabism,
which is coming from Saudi Arabia, is tracing the role of
the real and the fundamental beliefs of Islam.
When reformed Islam, which took place in several times,
tend to adapt the Islam to modernity.
We have also to discriminate between society or
among societies as Clifford Geertz made the point,
Islam in Morocco and Islam in Indonesia is not the same.
That's why when we take into account Islam and
politics we have to consider the special,
the specific history of Islam in each country.
[MUSIC]
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