Le Coran, une histoire plurielle Essai sur la formation du texte coranique

L’authenticité d’un canon est une question essentielle pour toutes les religions où un écrit tient une place centrale. Mais alors que, pour d’autres confessions, la vérité du message s’accommode de variations dans la formulation, telle n’est pas la position du dogme musulman, qui considère que le texte canonique du Coran, qu’il soit récité par les fidèles ou consigné sur les exemplaires d’abord manuscrits et par la suite imprimés, reflète très scrupuleusement la parole divine conservée sur un original céleste.
À rebours de cette conviction, qui s’est peu à peu affirmée dans les premiers siècles de l’islam avant de s’imposer complètement, des données empruntées à la tradition musulmane permettent, par recoupement avec les indications tirées de l’examen des plus anciens manuscrits coraniques, de constater que la pluralité a caractérisé la genèse du Coran et sa transmission initiale, tant écrite qu’orale.
En analysant différentes strates de la version qui s’est imposée, mais aussi les fragments de recensions qui ont progressivement été écartées, François Déroche montre que le Coran est resté longtemps ouvert à une pluralité de « lectures » et révèle un rapport originel de la communauté des fidèles à son égard très différent du littéralisme absolu vers lequel l’orthodoxie musulmane a évolué. Cette histoire riche et complexe fait également apparaître un Mu?ammad plus soucieux du sens du message qu’il annonçait que de sa lettre.

François Déroche est islamologue, membre de l’Institut et professeur au Collège de France, titulaire de la chaire «Histoire du Coran. Texte et transmission».

L’Ésotérisme shi’ite, ses racines et ses prolongements

Le shi’isme comme trait d’union entre les traditions spirituelles  et ésotériques de l’Antiquité tardive et l’islam
Together with the notion of secrecy, the core of Shi’i esotericism gravitates around the ẓāhir/bāṭin dualism. This dialectical relationship between the visible and the hidden, which has been inherited from Late Antiquity, buttresses the main doctrines of esoteric Shi’ism which include a dualistic worldview, doctrines of emanation, the contrast between the people of knowledge and of ignorance, the soterial nature of knowledge and of the Guide who possesses it, the two levels of the Scriptures, the need for hermeneutics, and initiatory knowledge and practices. It is true that the birthplace of Shi’ism was Iraq, which had been the central province of the Sassanid Persian Empire until the advent of Islam. This region and its main cities were home to the many intellectual and spiritual traditions of Late Antiquity, including various Jewish, Christian, Judeo-Christian, Mazdean, Manichean, Neoplatonic and Gnostic movements, with these traditions living on for several centuries after the advent of the religion of the Arabs. The articles in this collection, written by recognised scholars in the field, are divided into three sections covering a very wide period of time: the “prehistory” of these doctrines before Islam, early esoteric Shi’ism and its developments in both Shi’i and non-Shi’i Sufism, occult sciences and philosophy.
L’ésotérisme shi’ite a pour centre de gravité, à part la notion de secret, le couple  ẓāhir /bāṭin. Cette dialectique de l’apparent et du caché,  héritée de l’Antiquité tardive, se trouve à la base des principales doctrines du shi’isme ésotérique : vision dualiste du monde, doctrines émanationnistes, opposition entre les gens de la connaissance et ceux de l’ignorance, la nature salvatrice de la connaissance et du Guide qui la détient, le double niveau des Ecritures, la nécessité de l’herméneutique, savoirs et pratiques initiatiques…Il est vrai que la terre natale du shi’isme a été l’Irak, province centrale de l’empire perse des Sassanides avant l’islam. Cette région et ses principales villes ont été le siège de nombreuses traditions intellectuelles et spirituelles tardo-antiques : divers mouvements juifs, chrétiens, judéo-chrétiens, mazdéens, manichéens, néoplatoniciens, gnostiques… traditions qui continuèrent à vivre plusieurs siècles après l’avènement de la religion arabe. Les articles de ce recueil, écrits par des chercheurs confirmés, sont divisés en trois grandes parties recouvrant un très large arc chronologique : la « préhistoire » de ces doctrines avant l’islam, le shi’isme ésotérique proprement dit à l’époque ancienne, les prolongements de celui-ci dans le soufisme, les sciences occultes ou encore la philosophie, aussi bien shi’ites que non-shi’ites.

Mohammad Ali Amir-Moezzi est Directeur d’études à l’Ecole Pratique des Hautes Etudes (Sorbonne) et Senior Research Fellow à l’Institute of Ismaili Studies (Londres). Daniel De Smet est Directeur de Recherche au Centre National de la Recherche Scientifique (Paris). Maria De Cillis et Orkhan Mir-Kasimov sont tous deux chercheurs à l’Institute of Ismaili Studies (Londres).

La Preuve de Dieu : La mystique shi’ite à travers l’oeuvre de Kulayni, IXe/ Xe siècle

Le titre du présent ouvrage est inspiré du Livre de la Preuve (Kitâb al-hujja), oeuvre d’une des autorités religieuses les plus importantes du shi’isme, al-Kulaynî (mort vers 940). Pour la première fois, des extraits sont traduits de l’arabe et largement commentés. Dans la terminologie shi’ite, « la Preuve » est un des qualificatifs de la figure centrale de la spiritualité mystique, la personne du Guide, imâm en arabe : homme divin et théophanique, guide initiateur aux enseignements secrets et, en même temps, horizon et modèle ultimes du fidèle.
De nos jours, il devient de plus en plus indispensable de montrer de manière sereine et rigoureuse que l’islam en général et l’islam shi’ite en particulier ne se réduisent pas à ce que nous présente quotidiennement une actualité douloureuse. Le shi’isme, en l’occurrence, n’est pas uniquement l’idéologie politico-religieuse de son « clergé ». Il représente une religion, dans le sens le plus complexe du terme, qui a joué un rôle considérable dans l’enrichissement de la pensée et de la spiritualité musulmanes, parfois avec une finesse et une sophistication peu communes.
Ce livre est consacré à ce qui en constitue la substantifique moelle.

Mohammad Ali Amir-Moezzi, professeur des universités, est directeur d’études à l’École pratique des hautes études / PSL Research University. Il est membre du Laboratoire d’études sur les monothéismes (CNRS) et chercheur à l’Institute of Ismaili Studies (Londres).

Isfahan and its Palaces Statecraft, Shi`ism and the Architecture of Conviviality in Early Modern Iran

An immense building campaign, initiated in 1590-91 at the millennial threshold of the Islamic calendar (1000 A.H.), transformed Isfahan from a provincial, medieval, and largely Sunni city into an urban-centered representation of the first Imami Shi’i empire in the history of Islam. This beautifully illustrated history of Safavid Isfahan (1501-1722) explores the architectural and urban forms and networks of socio-cultural action that reflected a distinctly early-modern and Perso-Shi’i practice of kingship. The historical process of Shi’ification of Safavid Iran and the deployment of the arts in situating the shifts in the politico-religious agenda of the imperial household informs Sussan Babaie’s fascinating study.

Babaie was born in Abadan, Iran, in 1954. She studied graphic design at the Faculty of Fine Arts at the University of Tehran with Iranian graphic designer Morteza Momayyez until the Iranian Revolution of 1979, when she moved to the United States. In the US, Babaie continued her studies at the American University in Washington DC, where she gained an MA in Italian Renaissance and American Arts after switching her focus to art history. In 1994 she completed her PhD at the Institute of Fine Arts at New York University. Her dissertation focused on the arts and architecture of Iran, and was titled “Safavid Palaces at Isfahan; Continuity and Change (1590-1666)”.
Since the 1990s, Babaie has taught art history in Europe and the US. She was an assistant professor in the Department of the History of Art at the University of Michigan between 2001 and 2008 and a visiting professor at the Institut für Kunstgeschichte at Ludwig-Maximilian-University in Munich between 2010 and 2012. In 2013 she took up a newly established research post in Asian art history at the Courtauld Institute of Art, which is designed to focus on the period 1000-1750 AD and questions of imperialism and artistic patronage from the perspective of non-Western empires. It marked a change in approach for the Courtauld Institute of Art, where since the Second World War the curriculum has focused primarily on the Western tradition.

Sussan Babaie is on the editorial board of the journal Muqarnas and the president of the Historians of Islamic Art Association (2017-19). Babaie is also a member of the Governing Council of the British Academy’s British Institute of Persian Studies, as well as a member of the Editorial and Advisory Boards of the Oxford University’s Journal of Islamic Material Culture, as well as the Journal of Iranian Studies.

Kaysaniyya

Author: Wilferd Madelung
Encyclopaedia of Islam, Leiden, Brill, vol. IV., 1998

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7th Joint Human Rights Conference (London, 22-24 June 2020)

Human Rights and Foreign Policy

7th Joint Human Rights Conference
22-24 June 2020
University of London

Organized by:
Human Rights Consortium, University of London
Human Rights Section, International Studies Association (ISA)
Human Rights Section, American Political Science Association (APSA)
Human Rights Research Committee, International Political Science Association (IPSA)
Standing Group on Human Rights and Transitional Justice, European Consortium for Political Research (ECPR)

In light of geopolitical re-balancing of power, challenges to human rights from a number of quarters, and waning international support for human rights, the role of human rights in foreign policy requires urgent investigation. For human rights to thrive internationally, states need to support them not only domestically but also in their foreign policies, both in their bilateral relations and multilaterally. Yet, there is significant divergence of practice. Clear challenges appear in the policies of traditional supporters of human rights. This includes actions of the Trump administration on multiple fronts, as well as European states and the EU as a whole. European policy on refugees, for example, severely threatens basic international norms. And UK support for Saudi Arabia even as it carries on a murderous war in Yemen highlights hypocrisy.

Whereas a certain set of middle powers have traditionally been supporters of human rights internationally, and have explicitly incorporated human rights into their foreign policies, emerging powers in the developing world represent a much more diverse set of actors and perspectives on human rights and international institutions which, while providing opportunities for new kinds of engagement, also pose significant challenges.

Much of the work on human rights and foreign policy has focused on one state in particular – the United States – although there is increasing focus on the European Union, and there is clearly a need for much broader investigation and analysis, and broad-based comparative studies are scarce. Thus, an overarching question for the conference is: in 2020, what does foreign policy support for human rights look like?

Potential questions to be addressed during the conference include:

Are the traditional supporters of human rights internationally changing their support?
What opportunities and challenges does the emergence of new regional and global powers provide?
What are the internal and external processes which drive state support (or not) for human rights internationally?
What theoretical approaches best explain human rights foreign policies?
How do material and ideational factors influence and shape human rights foreign policies?
What role do emerging powers play in driving (or constraining) human rights internationally, and what are the similarities and differences between their positions?
How do we situate international organization actors like the European Union or the African Union which have some state-like characteristics internationally – or at least have such ambitions?
What role might sub-state political actors play in supporting human rights internationally?
How do transnational civil society networks affect state human rights foreign policies?
Are there divergences between states’ bilateral and multilateral human rights policies?
Can we identify a state of the art in empirical research on human rights-related foreign policy?

This is the 7th in a series of joint human rights conferences sponsored by the human sections of several international professional organizations, this time co-organised with, and hosted by, the Human Rights Consortium, University of London. The formal call for papers/panels will be released in August, with the submission deadline in November. In the meantime, subscribe to the official twitter feed of the conference  (@hrjc2020) and the Human Rights Consortium twitter feed (@HRC_News) for updates.

Contemporary Iranian Studies- Summer Course

We are happy to inform you that the Open Education Center, University of Religions and Denominations (Qom, Iran) will hold the first International summer course of Contemporary Iranian Studies on August 15-25, 2019.

The program provides an interdisciplinary and multidisciplinary platform for the study of modern Iranian culture, politics, and society. It seeks to deliver an academically and professionally enriching experience and offer a unique program for those who wish an intimate, insider’s look at modern Iran.

You are welcome to join the program!

 

·       Date: 15-25 August 2019

·       Venue: Qom, Isfahan, Shiraz, Tehran

·       Structure: On-site & On-campus lectures, Social programs, Cultural tours

·       Academic Themes: Religion, Art, Culture, Politics in Contemporary Iran

·       Language: English

·       Partial Scholarships: Available

·       Visa Sponsorship: Available (without label and/or stamp on your passport)

·       More Details: iranianstudies@urd.ac.ir

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