ملخص الجهاز:
According to the authors, the literalist reading of Islam has been adopted by two very distinctive groups: one the one hand, traditionalist Muslim leaders and Islamists that have taken up a hostile attitude toward the idea of human rights since that is seen as a cover for neo-colonial efforts of the Western powers to regaining domination over the Muslim world.
The fourth article, titled “Islamic reformism and human rights in Iraq: gender equality and religious freedom”, examines the subject of gender equality and religion freedom in Iraq, as one of the main Islamic countries which is undergoing wide political and social changes.
As a precise account on the current status of human rights in Iran, the article properly reflects the tension among the traditionalism and the western notion of human rights by referring to four approaches including “Islamization” of human rights; pragmatic reforms within the framework of the sharia; critical reconceptualization of the sharia; and political secularism in Islam.
Despite this fact, the authors remind us that the Iraq Constitution enshrined some perfect human rights-based phrases such as article 14 that states: “Iraqis are equal before the law without discrimination because of sex, ethnicity, nationality, origin, color, sect, belief, opinion or social or economic status”.
According to the author, „the contemporary discourse on Islam and Human Rights in Malaysia has been, for all intent and purpose, about the interaction between two of the three “domains of control” discussed, namely, between, on the one hand, rules from the “sharia domain,” as applied by the different 13 sharia provincial-level courts in Malaysia, and, on the other, those instituted within the “modern legal domain,” particularly, the Malaysian Constitution and the Common Law courts‟.