By Shahram Akbarzadeh, Benjamin MacQueen
Questions over the compatibility of Islam and Human Rights became a key zone of dialogue within the perceived tensions among ‘Islam and the West’. in lots of methods, dialogue over the stance of Islam in terms of such elements as gender rights, spiritual freedom, social and political freedoms, and different comparable matters represents a microcosm of the wider adventure of ways Muslim and ‘Western’ groups have interaction and relate.
This quantity seeks to have interaction with many of the debates surrounding Islam and Human Rights, particularly, hard assumptions of a ‘standard’ or ‘essential’ Muslim viewpoint on Human Rights. via a survey of the studies of Muslim groups around the globe (the ummah), this quantity highlights the dynamic means Muslims comprehend and include Human Rights into their own, social and political experiences.
From conceptual discussions at the problems with gender rights and non secular freedom, to analyzing Muslim groups from South East Asia, important Asia, the center East and North Africa, best international specialists bring on key insights into the way Muslim groups dwell and adventure Human Rights. the possibility of deeper engagement with this factor is important, because it opens chances for extra profound knowing and tolerance.
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Extra info for Islam and Human Rights in Practice: Perspectives Across the Ummah
Sample text
According to Elaheh Rostami Povey, the overwhelming support that Iranian women afforded Khatami sprung from their belief that ‘under his presidency women’s issues could be fought for more easily’ than under the conservative candidate Nateghe Nouri (Povey 2001: 49). However, this belief mismatched the reality of what was about to unfold on the ground. Opportunities for religious-oriented feminists to make significant gains for women’s rights during the reform era rested on the possibility that the ulama might eventually yield their orthodox reading of Islam to the more enlightened version of the faith proffered by Khatami and his backers.
They have worked to persuade Bahrainis that it is time to wrest control of family law from traditionally-educated Islamic jurists and to get a new and more equitable family law enacted. Their campaign shows how women’s activism, international human rights law, globalization, and policy-driven approaches to Islamic law have combined to alter the climate for considering proposals for enhanced rights for women. A campaign was launched in November 2005 by the official Supreme Council for Women for the codification of Bahrain’s family law, only to encounter resistance by conservatives.
On the conceptual level, religious arguments for women’s rights are charged with relevancy. Religious-oriented feminists stress the egalitarian, compassionate and humanistic underpinnings of the Islamic faith. This is a valuable and valued enterprise for both male and female members of Iranian society, whether they may be in favor of a secular form of governance or not. The value of Islamic arguments for women’s rights and gender equality is not under question. What is more uncertain is: one, their political expediency in a theocracy that refuses to accept any interpretation of the faith other than its own fundamentalist version; two, their ability to independently address the full range of practical rights-based needs of the modern Iranian woman; and three, their practical resonance with the emerging generations of Iranian female youth.
