Suchergebnisse

This paper, a noncomparative study which without trying to prove that Islam is the best system to follow, argues that in order to understand Islamic provisions on labor rights, one needs to look at original sources, i.e., Quran and Sunnah. The current article explores the possibility of using Islam as the basic source in creation and adoption of labor codes in Muslim world. This article also identifies the role of government in employment relationship through Hisbah institution. By comparing Islamic teachings on labor relations with the current situation in the most Islamic state in the world, we find out that it is not religion which is oppressing the individual and collective rights in the Muslim world, rather, these are the rulers which interpret religion in such a way to legitimize their un‐Islamic rules.

To the shock of the world, the mild‐mannered Swiss have acted the most radically of any European country out of fear of Muslim immigrants by banning minarets. Was this a blow against tolerance, or for it? Is Islam a European religion, or is Europe a Christian club? Meanwhile, as Turkey becomes more confident in its regional power and Muslim identity it is shaking up some old friends.In this section, two of Europe's most prominent Muslim voices, the foreign minister of Sweden and a top Turkish official try to sort it out.

Der Beitrag setzt sich mit der Frage auseinander, ob Islam und Moderne miteinander vereinbar sind. Für die Verfasserin steht der Islam nicht grundsätzlich im Widerspruch zu den Werten der Moderne. Vielmehr war er von Beginn an eine offene Religion. Seit der Gründung der ersten Gemeinden durch Mohammed und den frühen Eroberungen stand er im Austausch mit anderen Religionen und Kulturen. Säkularisierung im Islam wird von der Verfasserin ambivalent gedeutet. Während die einen eine weitergehende, offene Säkularisierung von Verfassung, Recht und Politik bejahen, haben andere - womöglich die Mehrheit - Vorbehalte gegen das Prinzip des Säkularismus, weil sie es als politisch belastet und befrachtet sehen. (ICE2)

Explores Christian views of and misconceptions regarding Islam since its birth in 622, whether Islam is a natural or revealed religion in the context of Christian theology, and contrasting Muslim, Christian, and Judaic conceptions of man's relationship to God. Draws from the author's book in French "Trois tentations dans l'Eglise", Paris, Perrin, 2002 (ISBN 2-26201-952-5).

Explores how Muslim Americans test the boundaries of American pluralismIn 2004, the al-Islah Islamic Center in Hamtramck, Michigan, set off a contentious controversy when it requested permission to use loudspeakers to broadcast the adhān, or Islamic call to prayer. The issue gained international notoriety when media outlets from around the world flocked to the city to report on what had become a civil battle between religious tolerance and Islamophobic sentiment. The Hamtramck council voted unanimously to allow mosques to broadcast the adhān, making it one of the few US cities to officially permit it through specific legislation.Muslim American City explores how debates over Muslim Americans' use of both public and political space have challenged and ultimately reshaped the boundaries of urban belonging. Drawing on more than ten years of ethnographic research in Hamtramck, which boasts one of the largest concentrations of Muslim residents of any American city, Alisa Perkins shows how the Muslim American population has grown and asserted itself in public life. She explores, for example, the efforts of Muslim American women to maintain gender norms in neighborhoods, mosques, and schools, as well as Muslim Americans' efforts to organize public responses to municipal initiatives. Her in-depth fieldwork incorporates the perspectives of both Muslims and non-Muslims, including Polish Catholics, African American Protestants, and other city residents. Drawing particular attention to Muslim American expressions of religious and cultural identity in civil life—particularly in response to discrimination and stereotyping—Perkins questions the popular assumption that the religiosity of Muslim minorities hinders their capacity for full citizenship in secular societies. She shows how Muslims and non-Muslims have, through their negotiations over the issues over the use of space, together invested Muslim practice with new forms of social capital and challenged nationalist and secularist notions of belonging