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ʿAlī comme le Second Christ
This study attempts to show that the convergences between Christianity and Šīʿism seem to be very old, and their theological and spiritual roots seem to share very subtle similarities. These convergences relate to what constitutes, on both sides, the essential core of the two religions: Christology on one and Imāmology on the other. This article can be considered to be the development of a syllogi...
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This study attempts to show that the convergences between Christianity and Šīʿism seem to be very old, and their theological and spiritual roots seem to share very subtle similarities. These convergences relate to what constitutes, on both sides, the essential core of the two religions: Christology on one and Imāmology on the other. This article can be considered to be the development of a syllogism: the Prophet came to announce the imminent End of the World, yet he belonged to a biblical culture, therefore he could not not announce at the same time the coming of the Messiah. The conclusion of the syllogism is stated in a negative way because the Qurʾān, contrary to the Ḥadīṯ, remains surprisingly silent on the figure of the eschatological Messiah. According to many sources, for many of the Prophet’s followers this Messiah was none other than Jesus and for some of them ʿAlī b. Abī Ṭālib was the new manifestation of Jesus.
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2020
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Aspects de l'imamologie duodécimaine
For all those interested in the religious history of the Near and Middle East during Late Antiquity, the advent of Muḥammad in Arabia and the beginnings of Islam are exciting fields of research. The present study tries to put these subjects into perspective within the broad historical and spiritual context of the 6th and 7th centuries. It is based on a sort of syllogism: Muḥammad and his message b...
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For all those interested in the religious history of the Near and Middle East during Late Antiquity, the advent of Muḥammad in Arabia and the beginnings of Islam are exciting fields of research. The present study tries to put these subjects into perspective within the broad historical and spiritual context of the 6th and 7th centuries. It is based on a sort of syllogism: Muḥammad and his message belong to Jewish, Christian or Judeo-Christian monotheisms (as attested by the Qurʾān and the Ḥadīth); Muḥammad’s first messages seem to announce the imminent end of the world (as is evident from many Quranic passages and several very early ḥadīths); so Muḥammad cannot but announce the coming of the Messiah as the Savior of the End of the world. On this last point, the Qurʾān remains curiously silent, but according to a large number of ancient ḥadiths, Muḥammad actually announces the imminent coming of the Messiah and the latter is none other than Jesus. At the same time, for some followers of Muḥammad, ʿAlī b. Abī Ṭālib seems to have been the second Jesus, Christ and Messiah of the apocalyptic times. After the death of Muḥammad and ʿAlī, the non-advent of the end of the world, the ridda wars, the Arab conquests and the establishment of the empire, events evolved into different directions than expected at the beginning.
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1992‒2005
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Le Coran
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2009?
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"La Nuit du Qadr" (Coran, sourate 97) dans le Shiʿisme ancien
Unlike traditional Sunni exegesis, for the early Shi’i exegesis the «descent» of the Qurʾan is not the center of gravity of the 97th surah called al-Qadr. For the Shi’is, the Qurʾan refers here to a privileged moment of the reception of the inspired knowledge by the imam. This surah recounts not only the circumstances of the revelation of the Qurʾan to Muḥammad, but especially those of the revelat...
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Unlike traditional Sunni exegesis, for the early Shi’i exegesis the «descent» of the Qurʾan is not the center of gravity of the 97th surah called al-Qadr. For the Shi’is, the Qurʾan refers here to a privileged moment of the reception of the inspired knowledge by the imam. This surah recounts not only the circumstances of the revelation of the Qurʾan to Muḥammad, but especially those of the revelations received by the successive imams « Masters of the Order » (awliyāʾ al-amr), perpetually, from the dawn of creation until the end of time. The pre-buwayhid Shi’i perception of this surah is one of the strongest illustrations of what is in the center of the doctrinal differences between the Shi’is and non-Shi’is : the fundamental question of the higher religious and spiritual authority. In Sunnism, after the opening time of Muḥammad, this authority is represented by the Qurʾan. In Shi’ism only “the Master of the Order”, mainly represented by the figure of the imam, can legitimately fulfill this role.
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2016
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La préexistence de l'Imam
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2006
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La preuve de Dieu. La mystique shi'ite à travers l'œuvre de Kulaynî
e 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 ...
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E 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.
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2018
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La religion discrète
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2006
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