Suchergebnisse

Inwieweit stellen der Islam und seine verschiedenen Facetten ein Integrationshindernis dar? Diese Frage diskutieren die Beiträge des Sammelbandes »Islam und Staat« unter Einbeziehung verschiedener Disziplinen. So veranschaulicht die theologische Betrachtung eine mögliche Vereinbarkeit von Islam und Pluralismus. Juristische Argumentationen stecken den grundgesetzlichen Rahmen der Religionsfreiheit ab. Im Folgenden wird das Phänomen des gewaltsamen Islamismus als gemeinsame Herausforderung von Glaubensgemeinschaft und Mehrheitsgesellschaft identifiziert. Beiträge aus Politik und Zivilgesellschaft widmen sich der kulturellen Bedeutung des Islams sowie seiner internationalen Verflechtungen. Ziel ist die Differenzierung zwischen den verschiedenen Herausforderungen, Betroffenheiten und Verantwortlichkeiten mit Blick auf die Vereinbarkeit von Islam und Integration. So zeigt sich: Ein von ausländischen Einflüssen emanzipierter und mit westlichen Werten zu vereinbarender Islam ist möglich. / »Islam and the State« -- To what extent can Islam, and all its facets, be considered an obstacle to integration? The edited volume »Islam and the State« addresses this question, covering a broad range of disciplines. By distinguishing challenges, affected actors and areas, as well as responsibilities, the articles elaborate on the compatibility of Islam and integration. The articles conclude that an Islam emancipated from foreign influences and in accordance with Western values seems feasible

Die Annäherung an den Islam aus den unterschiedlichen Perspektiven der hier versammelten Beiträge vermittelt einen Eindruck von der Vielgestaltigkeit dieser Religion in Alltagsleben, Politik und Religiosität. Der Band ist systematisch und geographisch in 4 Abschnitte unterteilt. Dem Schwerpunktbereich der 3 Regionen Südasien, Südostasien und Zentralasien mit den jeweiligen Länderbeiträgen ist ein Abschnitt vorangestellt, in dem sich Aufsätze mit systematischen Aspekten der Diskussion im und über den Islam beschäftigen. Bei allen thematischen und methodischen Unterschieden ist das gemeinsame Anliegen der Autoren deutlich, die vereinfachende und vereinheitlichende Wahrnehmung eines der wichtigsten gesellschaftlichen Faktoren in diesen Ländern, der auf politischem, ökonomischem wie auf kulturellem Gebiet wirksam ist, aufzubrechen und die viel reichere sowie differenzierte Realität der dort lebenden Menschen hervorzuheben. In den Konflikten dieser Gesellschaften werden auch Prozesse deutlich, die in den westlichen Ländern häufig übersehen werden. Empfehlenswert. (2) (Nurdan-Zeynep Gümüsel)

'Dieser Artikel beschäftigt sich mit unterschiedlichen Perspektiven auf Geschlechterverhältnisse in der US-amerikanischen 'Nation of Islam', einer 1930 entstandenen Religionsform des 'African American Islam'. Die AnhängerInnen glauben an die 'Black Race' als das von Allah auserwählte Volk. Durch die Separation von Weißen würden 'African Americans' Würde und Stärke, aber auch Autonomie in allen Lebensbereichen erlangen. In diesem Kontext soll die Relevanz von Gender-Konstruktionen mit ihren Bezügen zu Rassismen, Sexismen und Nationalismen sichtbar gemacht werden. Frauen wird in der 'Nation of Islam' eine passive Rolle im Hintergrund - im Sinne der 'natürlichen' Bestimmung der Frau - zugeschrieben. Jedoch resultieren ihre gesellschaftlichen und politischen Bedeutungen sowohl innerhalb der Organisation als auch im öffentlichen Raum aus vielfältigen Positionierungen, und nicht, wie oft angenommen, aus einem fremdbestimmten, allumfassenden Lebenskonzept.' (Autorenreferat)

Islam in Indonesian and Malay world is very much heterogenuous. Taking Islam Liberal, Islam Hadhari, and Islam Progresif as the subject of analysis, this article deals with the concepts Islam Liberal, Islam Hadhari, and Islam Progresif as products of the trends in Islamic thinking, the impact of these three interpretations of Islam in Malaysia and Indonesia, the similarities and dissimilarities between the three, and their future prospects in the region. It argues that the prominence of the debates surrounding the three currents of Islamic thought is the result of struggles for power and authority in Islamic discourse in the region. It further argues that the Indonesian-based Islam Liberal differs from the Malaysian-based Islam Hadhari in that it does not originate from government sources. Islam Progresif is more of an umbrella term referring to various strands of thought developed by Muslims opposed to the status quo. Although Islam Hadhari is a newly-coined term, it contains many elements in common with other schools of Islamic thought including Islam Liberal and neo-modernist Islam.

"In the popular imagination, Islam is often associated with words like oppression, totalitarianism, intolerance, cruelty, misogyny, and homophobia, while its presumed antonyms are Christianity, the West, liberalism, individualism, freedom, citizenship, and democracy. In the most alarmist views, the West's most cherished values - freedom, equality, and tolerance - are said to be endangered by Islam worldwide. Joseph Massad's Islam in Liberalism explores what Islam has become in today's world, with full attention to the multiplication of its meanings and interpretations. He seeks to understand how anxieties about tyranny, intolerance, misogyny, and homophobia, seen in the politics of the Middle East, are projected onto Islam itself. Massad shows that through this projection, Europe emerges as democratic and tolerant, feminist, and pro-LGBT rights - or, in short, Islam-free. Massad documents the Christian and liberal idea that we should missionize democracy, women's rights, sexual rights, tolerance, equality, and even therapies to cure Muslims of their un-European, un-Christian, and illiberal ways. Along the way he sheds light on a variety of controversial topics, including the meanings of democracy - and the ideological assumption that Islam is not compatible with it while Christianity is - women in Islam, sexuality and sexual freedom, and the idea of Abrahamic religions valorizing an interfaith agenda. Islam in Liberalism is an unflinching critique of Western assumptions and of the liberalism that Europe and Euro-America blindly present as a type of salvation to an assumingly unenlightened Islam."

In discussing the intellectual and religious history of the modern Muslim world, the attention of both Western and Middle Eastern scholars has hitherto focused on those who were, directly or indirectly, heavily influenced by Western thought and practices. For Egypt, the center of Arab intellectual life, we have studies of at-Tahtawi, Abduh, Rida, Mustafa Kamil, Lutfi as-Sayyid, and those close to them; for Turkey studies of the Young Ottomans, the Young Turks, Zia Gökalp, and those influenced by Ataturk's Turkish nationalism; and for Iran of Malkum Khan, Afghani, various Babis, Al-e Ahmad, Shariati, and other Western-influenced thinkers. Naturally, there are large differences in the thought of those qualified here as Western-influenced; even the most traditional aiim usually reflects Western influence in a mediated way. The point is, however, that there has been little analysis of thinkers and leaders who appear to beprimarilytraditional, whether they be ulama educated entirely in madrasas and carrying out primarily traditional functions, or heads of Sufi orders operating mainly within their own traditions. This concentration by Western and Middle Eastern intellectuals on leaders who were able to a large degree secularized and Westernized has been based on certain generally unspoken assumptions about progress and development. The assumptions are that progress and development include Westernized, secularized educational systems and an increasingly Western lifestyle with a decreased role for both ulama and Sufis, whom it is not particularly important for one concentrating on trends with a viable future to study or understand. Even those who did study "traditionalist" movements such as the Egyptian Muslim Brethren tended to see them as a trend with no future.

The Wali played a dynamic role in spreading Islam so that the religion can easily be accepted by the Indonesian people. The spread of Islam in the archipelago used several approaches or ways, including trade, marriage, sufism, educational, art and political. While at that time Indonesia was in the cultural vacuum of civilization due to the influence of two great kingdoms, the Hindu kingdom and Buddhist kingdom. Islam brought social and cultural changes which are refining and developing Indonesian culture. Adjustments between adat and sharia in various regions in Indonesia always occur, although sometimes, they face conflicts in local societies. Nevertheless, the process of Islamization in various places in Indonesia is carried out in a way that is acceptable to the local people. Thus, the religious life of the people, in general, shows a mix of elements of Islam and previous beliefs. This was done by Islamic disseminators because there had long been religions (Hindu-Buddhist) and animistic beliefs in Indonesia

the basic 0f Islamic ekonomy, it is actuallydifferent with the basic of Modern Economic System.Because of the view of islam for ekonomy have thecharacteristic what may be in Modern Economic System.Islam has the guidence based the Al-Qur' an and Hadistand the guidence has the interpretation. The systemdifference between Islam versus Modern System bears aconclusion : Islamic Ekonomy continuesly and by the allaspects compleyely concerning humanism. Islam has aeconomic system having the principle of responsibilitytowards a social community, social living have ability andpopulation economic stimulation. So for the last wise isdone by government will always relate with all element ofsociety. There are some economic system is not ruled yet inthe sources of Islamic law, as the poroblems of ekonomicsystem; BUDGET, so it needs to be new Ijtihad, therefore,that system always bases on the social service and in linewith the guidence of islamic law.

the basic 0f Islamic ekonomy, it is actuallydifferent with the basic of Modern Economic System.Because of the view of islam for ekonomy have thecharacteristic what may be in Modern Economic System.Islam has the guidence based the Al-Qur' an and Hadistand the guidence has the interpretation. The systemdifference between Islam versus Modern System bears aconclusion : Islamic Ekonomy continuesly and by the allaspects compleyely concerning humanism. Islam has aeconomic system having the principle of responsibilitytowards a social community, social living have ability andpopulation economic stimulation. So for the last wise isdone by government will always relate with all element ofsociety. There are some economic system is not ruled yet inthe sources of Islamic law, as the poroblems of ekonomicsystem; BUDGET, so it needs to be new Ijtihad, therefore,that system always bases on the social service and in linewith the guidence of islamic law.