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<dc:title xml:lang="fr">La théorie de l'intérêt (al-maṣlaḥa) dans les livres d'usûl al-fiqh selon la méthode des théologiens-juristes (al-mutakallimūn) d'al-Ĝuwaynī (m. 478/ 1028) à al-Ṭūfī (m. 716/1316)</dc:title>
<dcterms:alternative xml:lang="en">The theory of interest (al-maṣlaḥa) in the books of usûl al-fiqh according to the method of theologian-jurists (al-mutakallimūn) from al-Ĝuwaynī (d. 478/ 1028) to al-Ṭūfī (d .716/1316)</dcterms:alternative>
<dc:subject xml:lang="fr">Intérêt (maṣlaḥa)</dc:subject>
<dc:subject xml:lang="fr">Intérêt necessaire (maṣlaḥa ḍarūryya)</dc:subject>
<dc:subject xml:lang="fr">Intérêt indispensable (maṣlaḥa ḥāĝyya)</dc:subject>
<dc:subject xml:lang="fr">Intérêt complémentaire (maṣlaḥa taḥsīnyya )</dc:subject>
<dc:subject xml:lang="fr">Intérêt non attesté (maṣlaḥa mursala)</dc:subject>
<dc:subject xml:lang="fr">Bienfait (manfaʿa)</dc:subject>
<dc:subject xml:lang="fr">Compatible (munāsib)</dc:subject>
<dc:subject xml:lang="fr">Convenable (Mulā’im)</dc:subject>
<dc:subject xml:lang="en">Interest (maṣlaḥa)</dc:subject>
<dc:subject xml:lang="en">Necessary interest (maṣlaḥa ḍarūryya)</dc:subject>
<dc:subject xml:lang="en">Indispensable interest (maṣlaḥa ḥāĝyya)</dc:subject>
<dc:subject xml:lang="en">Complementary interests (maṣlaḥa taḥsīnyya )</dc:subject>
<dc:subject xml:lang="en">Interests (maṣlaḥa taḥsīnyya)</dc:subject>
<dc:subject xml:lang="en">Unattested interest (maṣlaḥa mursala)</dc:subject>
<dc:subject xml:lang="en">Benefit (manfaʿa)</dc:subject>
<dc:subject xml:lang="en">Compatible (munāsib)</dc:subject>
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<dcterms:abstract xml:lang="fr">Aucune société ne peut exister sans un ensemble d’ordres organisant les relations et les conduites des personnes les unes envers les autres. Ces ordres prennent souvent la forme de lois et de législations. Le droit musulman, ayant pour objectif d’organiser les relations et les conduites entre l’individu et son semblable d’un côté et entre l’individu et son Seigneur d’un autre côté, repose sur des lois et des législations qui reposent à leurs tours sur des principes garantissant aussi bien la réalisation de l’intérêt (al-maṣlaḥa) de chaque individu que l’ensemble de la société. Cependant, cet intérêt pourrait être confirmé par des sources religieuses, comme il pourrait être rejeté. Il se peut également que les sources religieuses restent silencieuses face à un intérêt. Pour que les docteurs du droit musulman puissent agir correctement face à une situation où se trouve l’intérêt, il a fallu théoriser l’intérêt.Dans cette recherche, nous allons étudier cette théorie chez les docteurs du droit musulman dès son émergence avec al-Ĝuwaynī (m.478/ 1085) jusqu’à Naĝm al-Dīn al-Ṭūfī (m. 716/ 1316) qui a traité un point très sensible et épineux, à savoir la question de la contradiction entre l’intérêt (al-maṣlaḥa) et un texte scripturaire (naṣṣ).</dcterms:abstract>
<dcterms:abstract xml:lang="en">No society can exist without a set of orders organizing the relations and behavior of people towards each other. These orders often take the form of laws and legislation. Muslim law, which aims to organize relations and behavior between the individual and his fellow man on the one hand and between the individual and his Lord on the other hand, is based on laws and legislations which are based on their turns on principles guaranteeing the realization of the interest (al-maṣlaḥa) of each individual as well as of society as a whole. However, this interest could be confirmed by religious sources, as it could be rejected. Religious sources may also remain silent in the face of interest. In order for the doctors of Islamic law to be able to act correctly in the face of a situation where the interest lies, it was necessary to theorize the interest.In this research, we will study this theory among the doctors of Muslim law from its emergence with al-Ĝuwaynī (d.478/ 1085) until Naĝm al-Dīn al-Ṭūfī (d. 716/ 1316) who treated a very sensitive and thorny point, namely the question of the contradiction between interest (al-maṣlaḥa) and a scriptural text (naṣṣ).</dcterms:abstract>
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