Référence :
in La religion dans l’espace démocratique, L’Harmattan, 2015, p. 203-2013.
French
Salafist Islam, despotism and modernity according to Abdel-Jawâd Yassine
Original title : “Islam salafiste, despotisme et modernité d’après Abdel-Jawâd Yassine”
The societies of the Middle East remain more marked than elsewhere by the omnipresence of the religious fact both in social structures and in political institutions. It seems opportune to present an Egyptian author, Abdel Jawad Yassine, whose work, published in Arabic, addresses the relationship between religion and power in Islam. He makes a working hypothesis which he states as follows: “First, political theory in Islam is a positive (historical) theory which has no foundation in the “Text” (the Koran). On the contrary, it is a human achievement. Secondly, this theory does not meet the criteria of political and social modernity. ‘ The following talk traces the main ideas developed in a trilogy he wrote between 2000 and 2012. They can be summarized under three titles that mark historical Islam: 1- A Salafist religion. 2- A despotic power. 3- A modernity in suspense.
Presentation of the book
The studies presented in this book invite us to reflect on political philosophy, history or theology and to examine the relationship between democracy and religion in the democratic space. The analyses focus on the contemporary and European context of cultures marked by Christianity, and open up to 19th century America and Middle Eastern Islam.
Published in the book La religion dans l’espace démocratique (Religion in the democratic space), directed by Jean-Luc Blaquard
Les sociétés du Moyen-Orient restent plus qu’ailleurs marquées par l’omniprésence du fait religieux tant dans les structures sociales que dans les institutions politiques. Il semble opportun de présenter un auteur égyptien, Abdel Jawad Yassine, dont l’œuvre, publiée en arabe, aborde le rapport entre la religion et le pouvoir en islam. Il fait une hypothèse de travail qu’il énonce ainsi : “Premièrement, la théorie politique en islam est une théorie positive (historique) qui n’a pas de fondement dans le “Texte” (le Coran). Au contraire, elle est une réalisation humaine. Deuxièmement, cette théorie ne répond pas aux critères de la modernité politique et sociale.” L’exposé qui suit trace les idées maîtresses développées dans une trilogie qu’il a écrite entre 2000 et 2012. Elles peuvent se résumer sous trois titres qui marquent l’islam historique : 1- Une religion salafiste. 2- Un pouvoir despotique. 3- Une modernité en suspens.
Présentation de l’ouvrage
Les études présentées dans cet ouvrage invitent à une réflexion dans une perspective de philosophie politique, d’histoire ou de théologie et à s’interroger sur les relations entre démocratie et religion dans l’espace démocratique. Les analyses portent principalement sur le contexte contemporain et européen des cultures marquées par le christianisme, et s’ouvrent vers l’Amérique du XIXe siècle et vers l’islam du Proche-Orient.
تبقى مجتمعات الشرق الأوسط مطبوعةً أكثر من غيرها بالوجود الكلّي للحدث الديني أكان في الهيكليات الاجتماعية أو في المؤسسات السياسية على حدّ سواء. من هنا، تتجلّى أهميّة التعريف بالمؤلّف المصري، عبد الجواد ياسين الذي يعالجُ في أعماله المنشورة باللغة العربيّة العلاقةَ القائمة بين الدين والسلطة في الإسلام. فقد وضع فرضيّةَ عملٍ صاغَها على النحو التالي: “أولاً، إنّ النظريّة السياسية في الإسلام نظرية إيجابية (تاريخية) لا أساس لها في” النص “(القرآن) بل على العكس، هي ثمرة ابتكار بشري. ثانيًا ، إنّها نظريّة لا تتوافقُ ومعايير الحداثة السياسية والاجتماعية”. ويخطُّ العرضُ التالي الأفكار الرئيسة التي طُوِّرت باسهاب في ثلاثيةٍ كتبها بين العام 2000 و العام 2012. ويمكن تلخيصها في ثلاثة عناوين تطبعُ الإسلام التاريخي: 1- دينٌ ٌسلفي. 2- سلطةٌ استبدادية. 3- حداثةٌ مُؤجّلة.
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