By Shahram Akbarzadeh, Benjamin MacQueen
Questions over the compatibility of Islam and Human Rights became a key region of dialogue within the perceived tensions among ‘Islam and the West’. in lots of methods, dialogue over the stance of Islam with regards to such components as gender rights, spiritual freedom, social and political freedoms, and different comparable concerns represents a microcosm of the wider event of the way Muslim and ‘Western’ groups have interaction and relate. This quantity seeks to have interaction with many of the debates surrounding Islam and Human Rights, specifically, hard assumptions of a ‘standard’ or ‘essential’ Muslim standpoint on Human Rights. via a survey of the reports of Muslim groups around the globe (the ummah), this quantity highlights the dynamic means Muslims comprehend and comprise Human Rights into their own, social and political stories. From conceptual discussions at the problems with gender rights and non secular freedom, to studying Muslim groups from South East Asia, imperative Asia, the center East and North Africa, best worldwide specialists bring about key insights into the best way Muslim groups stay and adventure Human Rights. the opportunity 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 (Routledge Advances in Middle East and Islamic Studies)
The delegation presented a complaint to the United Nations, urging implementation of a May 2005 recommendation by the UN Human Rights Committee calling for Bahrain to codify its family law (Khonji 2006). Clearly, despite the risk of aggravating the hostility of their opponents, they saw it to their advantage to put an international spotlight on their cause. Worried about the safety of the activists, Women Living Under Muslim Laws made an international appeal for letters in support of the Bahraini women’s group, warning that the CWP members could be targeted for retaliation after their trip to Europe to advertise the plight of Bahraini women (WLUML 2006b).
Dramatically contrasting ideas about women’s status are being promoted by rival political factions, with all sides typically claiming Islamic authority for their positions. In the public square Muslims carry out battles over gender issues, with the more powerful side being able to impose its views. That is, outcomes are directly and obviously tied to the political fortunes of the competing factions rather than to carefully crafted jurisprudential arguments. At the same time that clashes are occurring, there are also signs of convergence that should attributed to the growing influence of Islamic feminism and women’s international human rights.
Instead of having enacted one codified national family law, Bahrain has retained separate family courts for Sunnis and Shi`a in which judges are left to decide cases according to their own interpretations of Islamic jurisprudence. Women’s rights activists complain that judges abuse the discretion that they enjoy to resolve cases in ways that are unfair to women. In January 2006, the Bahraini women’s rights activist Ghada Jamsheer, the head of the Committee on the Women’s Petition (CWP) that was campaigning for the promulgation of a national family law, spoke out to attack the bias and unfairness of judicial decisions made under the existing system.