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Divine Command Theory är en metaetisk position som innebär att vår moraliska kompass bör grunda sig i vad Gud anser är rätt eller fel. Givet att det existerar objektiva moraliska sanningar, är Divine Command Theory den mest lämpliga teorin för att på ett logiskt och kongruent sätt besvara på frågorna vart moraliska förpliktelser härstammar ifrån, hur vi känner till dessa förpliktelser och varför vi bör leva våra liv i enlighet med dem. Andra framträdande metaetiska positioner som evolutionsbaserad etik, moralisk realism och konstruktivism lyckas besvara olika enstaka aspekter av dessa frågor, men inte på ett kongruent, holistiskt och tillfredsställande vis. Således behöver vi Gud för att grunda objektiv moral. Invändningen Euthyphros dilemma besvaras med att det inte är ett dilemma. Invändningen the pluralism objection, besvaras med att det ensamt inte kan motbevisa giltigheten av teorin. Inom Shari’an förmedlas en sofistikerad samt holistisk syn på moral. Människans universella skyldighet att lyda Gud samt att följa profeten, i syfte att uppnå moralisk korrekthet, uttrycks i koranen. För att säkerställa detta fordrar det en korrekt tolkning av Shari’an. Relationen mellan moraliska förpliktelser och vilka som bär dess ansvar behandlas med utgångspunkt i individens förmågor, egenskaper, samt individuella omständigheter. Eftersom Gud är Allvetande känner han till varje individs situation. Andra aspekter av moral som sedvanliga metaetiska positioner typiskt inte behandlar, som intention och ansträngning lyfts i Shari’an. Vidare finner vi både positiva och negativa påföljder beroende på om man följer förpliktelserna eller inte. Påföljderna kategoriseras i två delar, den ena behandlar detta liv och den andra behandlar det nästkommande livet. Påföljderna svarar på den moralfilosofiska frågan varför man bör vara moralisk. Inom Islam inkluderas även djur och natur som subjekt vilka man har moraliskt ansvar för.

Not Sunnis and not Shi’is, the Ibāḍī Muslims of Oman and some areas of North Africa form a “third branch” of Islam, with their own version of the Sharīʿa law. The development of this law displays many interconnections with the political history of the Ibāḍīs, which spanned from an independent sultanate in Oman, through minority status under Sunni rule in Tunisia and Libya, to isolated desert communities in Algerian Sahara. This article gives an overview over such interconnections between the political (state authority) and the legal, through history and in contemporary North Africa, with some examples of legal discussions from the “Ibāḍī renaissance” (nahḍa) in the twentieth-century Saharan oasis of Mzab. Ni suníes ni chiíes, los musulmanes ibadíes de Omán y de algunas zonas del norte de África forman una “tercera rama” del Islam, con su propia versión de la ley de la sharía. El desarrollo de esa ley expone muchas interconexiones con la historia política de los ibadíes, la cual abarcó desde un sultanato independiente en Omán, pasando por ser una minoría bajo el dominio suní en Túnez y Libia, a comunidades aisladas en el desierto del Sáhara en Argelia. Este artículo hace un repaso de dichas interconexiones entre lo político (autoridad estatal) y lo jurídico, a través de la Historia y en el Norte de África en la actualidad, con algunos ejemplos de debates jurídicos sobre el “renacimiento ibadí” (nahḍa) en el oasis del Sáhara del siglo XX de Mzab. Available from: https://doi.org/10.35295/osls.iisl/0000-0000-0000-1155

This dissertation is a conceptual inquiry about Shari’a exploring distinct and yet interrelated dimensions of the revealed law of Islam: (i) political, (ii) spiritual, (iii) ethical, (iv) epistemic and (v) rational. These dimensions are studied from the perspective of Sunni Islam in revolutionary and post-revolutionary Egypt on the basis of a fieldwork conducted in Al-Azhar Mosque in Cairo in 2012-2014, as well as of works by classical and contemporary Islamic scholars. This study of Shari’a is guided by the following questions: What kind of political subjectivity is enabled by Islamic jurisprudence when dealing with revolutionary protests, power, and order? What kind of spirituality is entailed by Shari’a rules? To what extent is Shari’a a kind of law distinct from contemporary state law that gives shape to a form of ethical life based on the relationship between acts of worship and social interactions? Under what epistemic conditions does revealed speech call for deeds? How does the Islamic legal episteme involve the use of reason in relationship to revelation?This dissertation shows that any attempt to deepen our understanding of Shari’a and the epistemic and cultural practices associated with it requires the study not only of jurisprudence (fiqh) and the sources of jurisprudence (usul al-fiqh) but also of other forms of knowledge such as Sufism, theology (kalam), and philosophy and the ways in which they are intertwined with the revealed law. It brings to light the epistemic language and the evidential regime displayed in shared assumptions and agreements between Islamic scholars versed in these disciplines as much as in disagreements between them. In the light of this research, this dissertation reconsiders several theses which have been influential in the study of Shari’a. First, it reassesses the claim that Shari’a should be studied merely as a juridical law enforced by a central authority. Second, it revisits the thesis of Shari’a’s demise in modern times. Third, it recasts the thesis according to which Shari’a is set in opposition to spirituality, ethics, philosophy and rationality. Finally, if modernity is understood as the regime of separation of between knowledge, religion, law, ethics and politics understood as autonomous spheres within the modern polity, then my dissertation is an invitation to question this normative assumption and to think about the intertwinement of all these dimensions in Islam.

This article explores how Shari‘a is conceptualized and experienced by 50 Muslim legal professionals and leaders in Sydney and New York. It analyses qualitative data on issues concerning the experience of Muslims with Shari‘a, on how this can be improved in both countries and on how compatible Shari‘a is with their respective legal systems. While the Muslim community should not be homogenized in either of these two global cities, the analysis discovers strong similarities with regard to dealing with a parallel legal system and implementing a more formal process. The New York sample expresses stronger support for a more community-based approach, while the focus on Shari‘a compliant business is stronger among the Australian participants. With regard to gender issues, the large majority of the respondents offer a strong reflective approach to dealing with these issues.

Satellite TV and the Internet revolutions have reinvigorated religious discourse in public spaces. Across the world, religious TV channels and Internet religious websites have taken up the roles of traditional religious spaces such as churches, mosques, synagogues, gurdwaras and temples. Islamic religious content through fatwa (reli- gious verdict) programmes and other online and satellite TV genre has attracted considerable attention over the last fifteen years. Such programmes have become influential platforms in constructing people’s opinions. On Islamic-oriented satel- lite TV channels, fatwa provision has nowadays become a sophisticated phenom- enon exceeding the traditional scope of religious teaching. To understand fatwa and its possible impact, it is necessary to gauge the plethora of platforms available for audiences and users as sources of understanding their religious needs starting with satellite TV programmes to the unlimited online platforms for the diffusion of their religious decree. This research attempts to understand the extent to which fatwa programmes on satellite TV and radio are significant in shaping people’s opinion. Through the implementation of an extensive survey questionnaire on a sample of the Qatari society in addition to interviews with experts and religious scholars, findings show that fatwa on satellite programme can be very important in helping viewers better understand their religion. The results also indicated that respondents included in the survey showed apathy when it comes to the implementation of rulings coming Keywords fatwa Islamic law Shari’a satellite TV public opinion Arab media online mufti from muftis on TV. In short, respondents may watch fatwa or religious programmes on satellite TV or they may listen to them on the Qur’an radio in Qatar but they do not necessarily consider them as totally authentic. Authentic scholarly views on matters of religious seem to be more credible when they originate from a reputa- ble Imam whom they see face to face. Moreover, results show that satellite TV has facilitated the emergence of the pan-Arab mufti or global Faqeeh. It has also facili- tated the emergence of independent muftis and freed fatwa from the official religious authorities in various countries QNRF

Since the 1979 Revolution, the clerical regime in Iran has been limiting the legal profession’s autonomy by preventing members of the Iranian Bar Association (IBA) from freely electing their Board of Directors and by establishing a new body of lawyers—legal advisors of the judiciary—to contest the IBA’s professional monopoly. Clerics have even attempted to bring the legal profession under the control of the Ministry of Justice and merge it with the legal advisors. The IBA’s struggle to remain a civil society organisation independent of the judiciary offers a vantage point from which to explore the role of the legal profession in Iranian society and the legal system of the Islamic Republic. Why does the Iranian judiciary oppose an independent legal profession, and why does the profession refuse to capitulate? What are the implications of this ongoing conflict for the legal order of the Islamic Republic, whose political elite consists mainly of Islamic jurists? What are the socio-cultural consequences of undermining the integrity and autonomy of the legal profession? These questions will guide our inquiry.After discussing the IBA’s development before and after the 1979 Revolution, we describe how practising attorneys view the IBA, advocacy, legal practice, legal services and their troubled relationship with the judiciary. They recount the obstacles they encounter within a politicised judicial order and explain how they preserve professional integrity within a legal system that lacks the public’s confidence. We conclude by arguing that the Islamic Republic’s attempt to subordinate the legal profession to administrative and ideological control by the judiciary reflects the clash of two legal cultures. Iranian judges reconstruct and apply Islamic jurisprudence (fiqh) as part of their efforts to deliver substantive justice within a codified legal system, while IBA attorneys understand and seek to practise law consistent with the ideals of due process, certainty and uniformity in legal decision-making.

This article investigates how Shari’a is experienced in the everyday life of 57 Muslims from Western Sydney. It focuses on their opinions about its application in Australia, and on how they negotiate their lives around the necessity or non-necessity of adhering to Shari’a principles. The findings show that their observance of Islam tends to be negotiated in their everyday life within the framework of the Australian law, to which they show strong adherence. Respondents strongly reported the inaccurate picture of Shari’a that the media have painted. For this reason, the informants are reticent to have discussions in the public sphere about the implementation of officially recognised Shari’a within an Australian legal system for fear that it would stoke the flames of Islamophobic sentiment. This is an impediment to the development of a post-secular Australia.

This paper aims at looking at the phenomenon of intolerance against J emaat Ahmadiya in Indonesia that has been occur ing since several decades ago . The Jemaat Ahmadiya is continuously accused of blaspheming Islam, and , thus, led to its dissolution by the government . Employing political sociology as an approach , this article frames the plight of Jemaat Ahmadiyya through the lens of Jeremy Menchik’s “godly nationalism ”. It then argues that (1) violence against Jemaat Ahmadiya are not only perpetrated by certain elements of intolerance society , but also accommodated by the government thanks to the general consensus regarding the common orthodox theism in Indonesia ; (2) t he phenomenon of intolerance also shows that Indonesian citizens are still perplexed by the concept of nationalism : on the one hand, Indonesia is deemed to be a secular state, on the other hand, it accommodates religions and their teachings into the state’s life.

This article focuses on the marginal extremities – the limits – of Shari’a practices in Australia, through the example of a criminal case in which four Sydney-based Muslim men whipped a Muslim convert to punish him for his excessive consumption of drugs and alcohol. The men claimed they acted in line with the doctrines of Shari’a practice to ‘purify’ or absolve the victim of his sins. While the case was tried before a magistrate in a lower court, it is argued in this article that its social and political significance was wider, reaching into contemporary debates around multiculturalism and immigration from non-western, non-liberal and mainly Muslim nations. Mainstream media and political narratives viewed the whipping as an example of the moral dangers of accommodating Shari’a norms, eliding the differences between peaceable Shari’a and its violent extremities, while situating the case at the limits of multicultural accommodation. This article interrogates the objectionable margins of some cultural practices through this limit case. At the same time it questions the limits or limitations of a multiculturalism that homogeneously views the practices of entire ethnic or religious groups as violent and incommensurable with dominant norms, while using these understandings as a justification for marginalising these groups.

This is a review of the 2011 decision of the Sudanese Supreme Court in Sudan Government v ASK. Relying on article 5(1) of the Sudanese Constitution 2005, which states that Shari'a should be the source of legislation, the Court decided to disregard the provision in section 4 of the Child Act 2010, which defines the child as a person whose age does not exceed 18 years, as unconstitutional as it was in conflict with the Criminal Act 1991, derived from Shari'a, that defines an adult as a person whose puberty is established by apparent features and has reached 15 years of age. While the article argues that the decision reaffirms the power of the ordinary courts to refrain from applying unconstitutional legislation even with the existence of a specialised Constitutional Court, it argues that in this specific case there was neither a violation of Shari'a nor of the Constitution that justifies invoking this power.

Due to copyright restrictions, the access to the full text of this article is only available via subscription. The creation of a national and unified legal system was an important aspect of the rise of the modern state and national citizenship. However, this interpretation of legal rationalization has been challenged by sociologists of law such as Eugene Ehrlich (1862–1922) who claimed that this juridical theory of state-centred law masked the presence of customary laws outside this formal system. In critical theories of the law, legal pluralism is proposed against the idea of legal sovereignty or legal centralism. In this article we explore the implications of the growth of the Shari'a as an example of legal pluralism. We take Turkey and Greece as two interesting but different examples of legal pluralism and consider the implications of these case studies for debates about liberalism, multiculturalism and citizenship in multi-faith societies.

The last two decades have witnessed a growing interest and participation of the Gulf Cooperation Council (GCC) states in international arbitration as they have also joined the New York Convention and the Washington Convention. Still, scepticisms abound as to the efficacy of international arbitration in the GCC states. However, Dubai is considered to have the potential of being a Middle East business hub as it is modernising its arbitration law and practice in light of international developments. Forward thinking and innovative pro-arbitration institutions like the Dubai International Arbitration Centre (DIAC) - the leading arbitration centre in the UAE; the Dubai International Financial Centre (DIFC) - a common law free zone within Dubai with its own sets of laws, including the DIFC Arbitration Law, and its own court system (DIFC Courts) both of which are separate from Dubai and UAE laws and judicial systems; and the DIFC-LCIA Arbitration Centre, have turned Dubai into a growing propitious arbitration hub (i.e. a pro-arbitration and pro-enforcement jurisdiction) in the Middle East. While doubts continue to be raised with regard to the role and influence of the Shari’a on the arbitration process and on the enforceability of arbitral awards in Dubai, an examination of recent developments and trends in the arbitration rules and case law in Dubai reveals a promising environment for international arbitration, except for a few cases that followed formalistic grounds for denying enforcement. Recent cases from the UAE, and especially from Dubai, reveal a new attitude pervading the UAE judiciary that is more welcoming of the New York Convention and that is less likely to interfere with the merits of an arbitral award. However, the new UAE Draft Federal Arbitration Law is yet to be enacted. The article provides a critical appraisal of the recent legislative and institutional developments and international arbitral practice in the UAE and assesses Dubai’s prospect to be a Middle East business hub.

The Secular Reconstruction of Islamic Law : The Egyptian Supreme Constitutional Court and the "Battle over the Veil" in State-Run Schools. At first sight, article 2 of the Egyptian Constitution, which provides that the principles of shari'a are the major source of legislation, represents a Paradox : on the one hand, Egyptian positive law, that is a body of legal rules enacted by the Egyptian legislature through a specific procedure ; on the other hand, shariʻa, that is a corpus iuris consisting of the legal writings of the Islamic jurists (fuqaha') referring to Islam in order to legitimise their work. In this article, the analysis of legal reasoning followed by the Egyptian Supreme Constitutional Court, in its ruling on the veil, is employed as a basis for a theoretical discussion which attempts to answer this paradox in drawing from Teubner's writings. The case is particularly suited to illustrate the struggle for defending the autonomy of the secular legal order, the Supreme Court trying to gain control over the interpretation of Islamic law : while formally recognising the authority of its rules, it reserves the exclusive right to determine their substance., À première vue, l'article 2 de la Constitution égyptienne, qui fait des principes de la sharîʻa la source principale de la législation, peut sembler paradoxal : d'une part, le droit positif égyptien, c'est-à-dire un corpus juridique voté par le législateur égyptien selon une procédure définie ; de l'autre, la sharîʻa, c'est-à-dire un corpus iuris consistant dans les écrits juridiques des juristes musulmans (fuqahâ') se référant à l'islam pour légitimer leur travail. Dans cet article, l'analyse du raisonnement juridique suivi par la Haute Cour constitutionnelle égyptienne, dans son arrêt portant sur le voile, sert de support à un questionnement théorique qui, s'inspirant des travaux de Teubner, cherche à apporter une réponse à ce paradoxe. Cette décision constitue l'illustration parfaite du combat pour la défense de l'autonomie de l'ordre juridique séculier, la Cour veillant à asseoir son pouvoir d'interprétation du droit islamique : tout en reconnaissant formellement l'autorité des règles de ce droit, elle se réserve en fait l'exclusivité de sa « substantialisation »., Bälz Kilian, Dupret Baudouin. La reconstruction séculière du droit islamique : la Haute Cour constitutionnelle égyptienne et la « bataille du voile » dans les écoles publiques. In: Droit et société, n°39, 1998. Une sociologie non culturaliste de la norme en contexte arabe. pp. 277-291.

This thesis develops an Islamic legislative drafting methodology that is meant to serve a basis for bringing the family law of Islamic countries into line with current conceptions of gender equality found not only in the West but in Islamic law (the shari'a) as well. Contrary to Western assumption, the principle of gender equality is a fundamental principle of the Qur'an. As such, it pre-dates the emergence of concern for women's equality in Europe by several centuries. Despite the early acceptance of gender equality in the Qur'an, shari'a contains many rules that are inconsistent with equality. By way of example, I focus on the wife's obedience obligation found in verse 34 of sura An-Nisa' (women) of the Qur'an and still found in the current family law of Palestine. I show how the obedience obligation can be abolished while remaining true to the basic principles of shari'a. Historically, in the face of pressures to adopt Western models of legal reform, some Islamic states have sought to use eclecticism as a legislative technique to select the most appropriate rule for current social conditions "from within" the shari'a sources. As understood by traditionalists, "from within" refers to one or more schools of classical jurisprudence dating from the 9th and 10th centuries. I argue that in keeping with a liberal interpretative approach to Islamic law reform, it is essential to include all sources of shari'a within the scope of eclecticism including the original and pure texts of the Qur'an and the Sunna as well as modern interpretations of these primary sources. By relying directly on the pure sources of the shari'a considered in their historical context, one can distinguish the fundamental and permanent principles of shari'a from the temporary rules. It is also essential not to confine research to classical jurisprudence at the expense of modern interpretative efforts. There is no basis for privileging old interpretive efforts. The methodology I advocate involves identifying the fundamental principles of shari'a and recognizing that fundamental principles must be adapted to the socio-economic conditions in which they are to be applied. In Palestine, the conditions that gave rise to the wife's obedience obligation no longer exist and new ways of achieving equality must be found. The methodology I set out in this thesis provides a path to achieve this goal.

This paper is about community policing under Islamic Shari’a and its position in human security. Thispaper is intended to explain the characteristics and security paradigm in case Wilayatul Hisbah (Shari’aPolice) in the province of Aceh. This paper connects the Shari’a police presence to human security, as wellas how the characteristics of the security actors associated with maintaining order in the society of Aceh(community policing) are. As a result, the security paradigm in Aceh province is defi ned as the localityvalue, contradictory to those off ered in the human security - to be adopted in a democratic transition regimeas in Indonesia.

Early British colonialism was originally driven by the pragmatic trading needs of the East India Company, which only interfered with local custom and tradition in the interests of company profit. To some extent subsequent British governments adopted similar policies, and this strategy partly explains why postcolonial states such as Singapore, Malaysia, and most African states have always had legal pluralism. In many postcolonial societies in the late twentieth century, there was a political drive by indigenous peoples for customary law, and hence the principle of the unitary sovereign state was, at least in Latin America, weakened. In the contemporary situation, the prospect of accepting Shari'a in many European and North American societies has been rejected on precisely the issue of sovereignty, despite the fact that, for example, religious courts (both Jewish and Muslim) have often operated in such societies. The recent protest against the Archbishop of Canterbury's public lecture 1 1. Rowan Williams, Civil and Religious Law in England: A Religious Perspective. Foundation Lecture at the Royal Courts of Justice, Archbishop of Canterbury, 2008, [http://www.archbishopofcanterbury.org/] http://www.archbishopofcanterbury.orgView all notesis an obvious example. This article argues that acceptance of religious law (of any variety) in the public domain can only work on the basis of strict secularization (the state's religious neutrality) and on the enforcement of gender equality. However, if accepting religious law means in practice accepting third-party arbitration, then legal pluralism is not a direct threat to state sovereignty. In the United States, tribunals are not uncommon features of the legal system, and military tribunals have regularly been used to try enemy combatants. Furthermore, with the Internet some degree of informal but popular arbitration takes place between individuals in ways that are compatible with Shari'a as a consensus-seeking legal tradition. In a broader framework, however, the decline in direct personal taxation, the disappearance of conscription, and the growth of legal pluralism (within the framework of the nation-state) does imply both the development of a postnational and weaker state, as well as the erosion of citizenship. We need to be worried about both.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

Modem Shari'a in Search of Law : Transcendent Reason, Public Metanorm, and the Legal System. This article examines the process of redefinition of shari'a as a metanorm of public life in Egypt. The investigation suggests that shari'a's increasing integration in the state's System of law does not exhaust the differentiating range of its (meta)normativity. Ranging from moral appeals to discipline the subject to constitutional daims about the primacy of divine norm, this normativity is neither in conflict with modern concepts of citizenship and legality, nor can be reduced to a tool for indigenising modem legal rationalities. Shari'a's normativity reflects rather a view of the transcendent thinking that grounds a religious model of Personal virtue. This normativity contributes to the reconstruction of catalogues of obligations and rights in a way that often bypasses the legal System, fosters the disciplinary authority of religious-legal personnel and resists a complete and systematic integration into the legal order of the state. In the process, shari'a keeps its impetus as a reservoir of normativity more than as an alternative legal order., Cet article s'intéresse au processus de redéfinition de la sharî'a comme métanorme de la vie publique en Egypte. L'analyse suggère que l'intégration croissante de la sharî'a dans le système étatique de droit n'épuise pas toute l'étendue de sa (méta)normativité. Cette dernière, qui s'étend des appels moraux à la disciplinarisation du sujet aux revendications constitutionnelles de primauté de la norme divine, n'est pas en conflit avec les concepts modernes de citoyenneté et de légalité, pas plus qu'elle ne peut être réduite à un moyen d'indigénéisation des rationalités juridiques modernes. La normativité de la sharî'a reflète davantage une conception de la raison transcendante qui fonde un modèle religieux de la vertu personnelle. Cette normativité contribue à la reconstruction de catalogues de droits et obligations qui souvent contourne le système juridique, renforce l'autorité disciplinaire du personnel juridico-religieux et freine toute intégration complète et systématique à l'ordre juridique de l'État. Dans ce processus, la force de la sharî'a tient davantage à sa qualité de réservoir de normativité qu'à sa nature d'ordre juridique alternatif., Salvatore Armando, Dupret Baudouin. La sharîʻa moderne en quête de droit : raison transcendante, métanorme publique et système juridique. In: Droit et société, n°39, 1998. Une sociologie non culturaliste de la norme en contexte arabe. pp. 293-316.

The Trial of Writing : Murder Narratives in a Shariʻa Court. A murder judgement from a shariʻa court in mid-twentieth-century Yemen is the point of departure for an analysis intended to advance an "archival anthropology". This ethnographic and historical project centers on a close reading of the judgement in question using methods inspired by Mikhail Bakhtin. Attention is given to how the judgement is composed of fragments of other texts, both oral and written. This work also is meant to complement inquiries into the "source" texts of Islamic legal practice and to shed light specifically on the handling of homicide cases, which are little studied in Islamic settings., Le jugement d'un tribunal sharʻî prononcé dans une affaire de meurtre, au Yémen, dans les années 1960, sert de point de départ à une analyse visant à promouvoir une « anthropologie archivistique ». Ce projet anthropologique et historique procède à la lecture attentive du jugement, à l'aide de méthodes inspirées de Mikhail Bakhtin. On s'intéresse à la façon dont le jugement est composé de fragments d'autres textes, à la fois oraux et écrits. Ce travail cherche également à poursuivre la recherche des textes de référence de la pratique juridique islamique et, plus particulièrement, à éclairer la manière de traiter les cas d'homicide, qui ont été peu étudiés en contexte islamique., Messick Brinkley, Dupret Baudouin. L'écriture en procès : les récits d'un meurtre devant un tribunal sharʻî. In: Droit et société, n°39, 1998. Une sociologie non culturaliste de la norme en contexte arabe. pp. 237-256.

This article investigates how the Saudi regime uses sponsorship to support its educational system in Indonesia. The article focuses its analysis on LIPIA (Lembaga Ilmu Pengetahuan Islam dan Arab, Institute for the Knowledge of Islam and Arab). LIPIA is an Islamic institution consistent using traditional Islamic scholarship especially those of the Hanbalite schools of thought. This is reflected in the entire curriculum the LIPIA has for its students. The writer argues that the relationship between the sponsor, i.e. the Saudi state, and the sponsorship beneficiaries, i.e. students, is patron-client. Nevertheless, it involves a wide range of actors thereby allowing the diversity of knowledge reproduction. Over the last three decades, it has made a big investment on the field of education by building Islamic schools and institutes, distributing scholarship for Indonesian students, and channeling aid for Muslim organizations. It is becoming obvious that Saudi uses education as a political strategy to maintain its influences over Indonesia.

Legal Repertoires and Identity Assertions. This paper focuses on the central role identity matters occupy in the question of law and discourse dealing with and playing on the various legal repertoires. The field of inquiry is Egypt and Egyptian statute law as well as the shari'a, i. e. Islamic law are the repertoires. It aims at demonstrating, starting from law as a communicational and classificatory system, its function in creating domains to which it ascribes individuals and objects and thus its participation in the establishment of borders defining alienity and identity., Cette étude s'attache au rôle central qu'occupe la problématique identitaire dans la question du droit et du discours portant et jouant sur les différents répertoires juridiques. Le terrain d'enquête est celui de l'Egypte et les répertoires sont ceux du droit égyptien et de la shari'a, le droit islamique. La démonstration, au départ d'un rappel de la nature communicationnelle et classificatoire du droit, vise à mettre en relief sa fonction constitutive d'espaces auxquels il assigne les individus et les objets et, de ce fait, sa participation dans l'établissement de frontières définissant altérité et identité., Dupret Baudouin. Répertoires juridiques et affirmation identitaire. In: Droit et société, n°34, 1996. Justice et Politique (I) pp. 591-611.