History testifies that Muslims are successful in diversity management. Islamic polity has never aimed to build a community exclusively for Muslims; instead, Muslims built an Open Civilization from Andalusia to India where people from different cultures lived together. Islamic law has taken adamiyyah (humanity regardless of religion) as the subject of Islamic la to which rights and duties are accorded. This tradition, originating from
This chapter examines whether the Millennium Development Goals (MDGs) provided a concrete background to illuminate the preludes to the Arab Spring by focusing on the experiences of Egypt, Syria, Tunisia and Yemen. It first considers the common features of the Arab Spring in Egypt, Syria, Tunisia and Yemen before discussing the implementation of the MDGs in those countries.
In diesem Kapitel wird ein neuer Ansatz zur Untersuchung des Zusammen hangs zwischen säkularer Politik und
This contribution addresses the extent to which the cultural – mainly Christian-Protestant – underlay to the concept of religion which became hegemonic in the 19th century has made its way into European law, shaping how religious freedom rights of Muslims are defined today. I begin by describing studies that examine the nexus between freedom of religion and the normativity of the concept of religion.
That Arabic ever became a language of translation is one of the peculiar quirks of history, as it began life as the youngest member of the Semitic family of languages and was confined to its homeland of the Arabian Peninsula.
The role of philosophy in the thought of Abū Ḥāmid al-Ghazālī has been a source of much debate among scholars of Islamic intellectual history and among
This chapter sheds light on the contribution that al-Harith b. Asad al-Muhasibi may have played at the critical historical juncture for the development of Sufism by situating him in this critical milieu. It is noteworthy that the conceptualisations of “ascetics” and mystics” do not fit very comfortably with several figures of early Sufism.