Shí̂isme ismaélien et modernité chez Sultân Muhammad Shâh Aga Khan (1877-1957)

Ismaili shi'ism and modernity in sultan muhammad shah aga khan's writings (1877-1957)

• Auteur / Autrice : Michel Boivin
• Direction : Ali Merad
• Type : Thèse de doctorat
• Discipline(s) : Histoire des idées
• Date : Soutenance en 1993
• Etablissement(s) : Paris 3

Mots clés

Mots clés contrôlés

Aga Khan III, Muhämed Shäh (1877-1957)

Ismaéliens

20e siècle

Chiisme

Résumé

La longue vie de sultlan muhammad shan aga khan (1877-1957) coincide avec l'apogee de la confrontation entre l'occident et le monde musulman pour repondre a ce defi, l'aga khan est convaincu que le savoir islamique doit etre reorganise sur la base d'un retour critique aux sources; il determine d'autre part certains principes qui doivent constituer le socle commun qui rassemble toutes les ecoles de l'islam. Mais ce projet, en harmonie totale avec celui de l'islah, s'accompagne d'une autre reforme. En effet, l'aga khan est l'imam (chef spirituel) des shi'ites ismaeliens. A ce titre, il realise un aggiornamento de la doctrine caracterise par une extension de son autorite sacree a travers la mise en place d'une centrazlisation des institutions communautaires. Cette double renovation converge sur la fonction rationalisatrice assignee a l'ethique, qui a elle-meme vocation a promouvoir un humanisme universel. C'est pourquoi l'esoterisme, element determinant dans la pensee ismaelienne historique, se deploie autour des notions de service et de bien-etre. En definitive, l'effort theologique deploye par l'aga khan lui permet d'elaborer une modernite veritablement universelle qui reactive un heritage islamique preexistant.

The long life of sultan muhammad shan aga khan (1877-1957) coincided with the climax of the confrontaztion between the muslim world and the west. To face this challenge, he was convinced that islamic knowledge had to undergo reforms based on a critical return of its sources; the aga khan established a number of principles which were to constitute the common ground on which all the islamic schools of thought were to be brought together. But this objective, which totally matched the aim of islah. Was accompanied by a additional reform. The aga khan, as the imam (spiritual leader) of the isma'ili shi'ites, intiated a revival of isma'ili doctrine characterised by an enlargement of his autorithy through a centralisation of community institutions. Both changes have in common the rationalizing function applied to ethics, and ethics have the ultimate goal of promoting a universal humanism. That is why esoterism, a decisive element of historical isma'ili thought, spread out around the notions of service and welfare. Finally, the theological effort made by the aga khan enabled him to develop a genuine modernity, which regenerates a ancient islamic legacy.