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Der Beitrag zur europäischen Integration beschäftigt sich mit dem Religionspluralismus am Beispiel des (europäischen) Islam in der Türkei. In diesem Zusammenhang werden folgende Aspekte erörtert: (1) die islamische Prägung der Regierungspartei AK unter dem Parteiführer und Ministerpräsidenten T. Erdogan, (2) die Verankerung des Islam im Alltag, (3) Anzeichen der Säkularisierung, beispielsweise im Schulwesen, (4) kulturelle Konfliktlinien zwischen dem Islam und dem Christentum, (5) die Positionierung des Islam im Zuge des angestrebten EU-Beitritts der Türkei und im Zuge von steigendem Wohlstand, Mobilität und Emanzipation, also im Zuge des sozialen Wandels, (6) die konservative Gesellschaft in den ländlichen Gebieten sowie (7) der gelockerte, europäische Islam in den Städten der Türkei. Somit präsentiert sich der Islam in der Türkei als ein vielgestaltiges Phänomen, das zumindest in den urbanen Ballungsgebieten an Einfluss verloren hat. (ICG). Die Untersuchung enthält quantitative Daten. Die Untersuchung bezieht sich auf den Zeitraum 1970 bis 2002.

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.

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 increasing tensions between Islamists and the political leadership in Indonesia and Malaysia reveal that the relationship between religion and state has not yet been definitively settled in either state. The ongoing sociopolitical struggles over the relationship between Islam and national identity in both countries are also a result of their very different nation-building processes. To understand the current dynamics, it is necessary to analyze the specific ways in which Islam was incorporated in the constitutions of both countries after independence and how nation-building was directed by their respective political elites. Whereas Malaysia tried to build a nation based on the coexistence of different ethnic/religious groups, Indonesia meanwhile adopted an assimilationist approach - in which members of every ethnic/religious group were to be absorbed into one overarching nation. Due, not least, to these historical reasons, we can now observe a growing tendency toward dissatisfaction with the results of the nation-building processes among the Muslim communities in both of these countries. (Asien/GIGA)

Recently Kartsowiryo and the Darul Islam have become heroic symbols of the Islamist struggle. The author looks beyond the popular dichotomy between rebel and martyr and unveils a politician whose legacy has been shaping the role of Islam in Indonesian politics for over fifty years. She thereby offers an alternative view of Soekarno as the leader of the republic and his antagonism with the Islamic state. In a blend of archival sources, printed material, and oral accounts, the author follows the career and ideology of Kartosuwiryo. The chapters delineate the gradual radicalization of the Islamic party and of Kartosuwiryo's own ideals from the 1920s to the 1950s. A testament to the relevance of historical research in understanding contemporary politics, Islam and the Making of the Nation guides the reader through the contingencies of the past that have led to the transformation of a nationalist leader into a 'separatist rebel' and a 'martyr', while at the same time shaping the public perception of political Islam and strengthening the position of the Pancasila in contemporary Indonesia.

Cover -- Title -- Copyright -- Dedication -- Contents -- Introduction -- Chapter 1. Hind bint 'Utba: Prototype of the Jahiliyya and Umayyad Woman -- Hind and the Construction of Jahiliyya -- Hind, the Umayyad -- Marking Jahiliyya, Rehabilitating the Umayyads -- Chapter 2. Women's Lamentation and Death Rituals in Early Islam -- Islam and Lamenting the Dead -- Women and Jahili Lament -- Female Lamentation and the Construction of a New Order -- The Persistence of Female Lamentation and the Enactment of Islamic Identity -- Chapter 3. The Heretical Within: The Qaramita and the Intimate Realm -- Heresy in Islam -- Historical Background of the Qaramita -- The Qaramita Women and Sexual Conduct -- Sexualizing Heresy -- Chapter 4. Beyond Borders: Gender and the Byzantines -- The Imperial Byzantine Female Figure -- The Rumiyya -- Byzantine Women's Sexuality and the Threat of Fitna -- Men and Eunuchs, Marriage and Celibacy -- Byzantine Women and the Bounds for Muslim Women -- Chapter 5. Fashioning a New Identity: Women Exemplars and the Search for Meaning -- Khadija -- 'A'isha -- Fatima, Mary, and the Search for Meaning -- Defining the Bounds of Early Muslim Womanhood and Beyond -- Conclusion -- Notes -- Acknowledgments -- Index.