The rights of God: Islam, human rights, and comparative by Irene Oh

By Irene Oh

Selling Islam as a defender of human rights is weighted down with problems. Advocates of human rights will comfortably indicate a number of humanitarian disasters conducted within the identify of Islam. In "The Rights of God", Irene Oh appears at human rights and Islam as a spiritual factor instead of a political or criminal one and attracts on 3 respected Islamic students to supply a large variety of views that problem our assumptions concerning the function of faith in human rights. The theoretical shift from the belief of morality established in normal responsibility and legislation to 1 of rights has created tensions that prevent a fruitful trade among human rights theorists and non secular thinkers. Does the static identity of human rights with lists of particular rights, equivalent to these present in the common announcement of Human Rights, make experience given the cultural, historic, and spiritual range of the societies within which those rights are to be revered and carried out? In studying human rights problems with the modern Islamic global, Oh illustrates how the price of non secular scholarship can't be over priced. Oh analyzes the commentaries of Abul A'la Maududi, Sayyid Qutb, and Abdolkarim Soroush - all fashionable and sometimes arguable Islamic thinkers - at the themes of political participation, spiritual toleration, and freedom of judgment of right and wrong. whereas Maududi and Qutb signify conventional Islam, and Soroush a extra reform and Western-friendly technique, all 3 contend that Islam is certainly able to accommodating and advocating human rights. while disentangling politics and tradition from faith is rarely effortless, Oh indicates that the test has to be made to be able to comprehend and triumph over the ancient stumbling blocks that hinder actual discussion from happening throughout spiritual and cultural barriers.

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Between two hundred thousand and five hundred thousand Muslim men, women, and children trying to cross the border into Pakistan were murdered, presumably by Indian nationalists who opposed the partition. Massacres on a smaller scale occurred on the other side of the partition. After the partition, Maududi moved to Pakistan, where he worked to make Pakistan a state founded on Islamic principles. He often opposed the Pakistani government, particularly with regard to its proWestern policies, and offered numerous commentaries as to how Pakistan should develop as an Islamic nation.

Among the more difficult conversations may be those with Muslims who present views that initially seem incommensurable with one’s own. Nonetheless, Islamic voices, particularly those that represent the frustrations echoed in reactionary statements, must be included in global dialogues with Western governments on human rights. To dismiss the participation of religious thinkers completely because of the distrust generated by religious extremists would in essence allow the extremists to define religion under their terms.

Aided by the leadership of Muhammad ‘Ali Jinnah (1876–1948), Gandhi was able to garner Muslim support for the independence movement. The end of the caliphate in Ottoman Turkey in 1924, which dashed many Indian Muslims’ hopes for an international umma led by the sultan, further expedited the alliance between Muslims and the Congress party. qxd 44 9/19/07 4:04 PM Page 44 Chapter 2 Undoubtedly moved by the Indian independence movement under the leadership of Gandhi, and yet aware of the complexities that would arise out of this emancipation and the possibility of a Muslim umma, Maududi offered a perspective on Islam and politics different from that of other Islamic thinkers who lived in Muslim-majority societies.

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