RSSAlle Einträge Tagged With: "Shariah"

ISLAM UND DIE RECHTSSTAATLICHKEIT

Birgit Krawietz
Helmut Reifeld

In unserer modernen westlichen Gesellschaft, staatlich organisierte rechtssysteme ziehen normalerweise eine klare linie, die religion und recht trennt. Umgekehrt, es gibt eine reihe islamischer regionalgesellschaften, in denen religion und gesetze heute so eng miteinander verzahnt und verwoben sind wie vor der neuzeit. Zur selben Zeit, der Anteil, in dem religiöses Gesetz (Scharia auf Arabisch) und öffentliches Recht (Gesetz) gemischt werden, ist von Land zu Land unterschiedlich. Was ist mehr, auch der Stellenwert des Islam und damit des islamischen Rechts unterscheidet sich. Nach Angaben der Organisation der Islamischen Konferenz (OIC), Derzeit gibt es 57 Islamische Staaten weltweit, definiert als Länder, in denen der Islam die Religion ist (1) der Staat, (2) die Mehrheit der Bevölkerung, oder (3) eine große Minderheit. All dies wirkt sich auf die Entwicklung und die Form des islamischen Rechts aus.

Ägypten: Säkularismus, Shariah, und die Aussichten für eine inklusive Demokratie

Manar Shorbagy

The relationship between religion and politics is at the top of the politicalagenda in Egypt, und, as I shall argue, it has important implications for thepolitical rights of Egyptian women and minorities. Aber, the issue is not asimple secular/religious divide. It is, lieber, the problem of how to define thenature and characteristics of a civil, democratic state that is neither a theocracynor an Islamically “naked” public space. !e Islamist/secularist dichotomy is afalse one; it has little or no relevance to actual political processes and possibilitiesin Egypt, where a middle ground is both theoretically and practically conceivable.Such a middle ground, jedoch, must be deliberately sought and found byEgyptians, so that a national consensus on the relationship between religion andpolitics can emerge.For a brief time, such a consensus seemed possible. Hopes were highbetween 2005 and early 2007. But those possibilities collapsed in 2007. !ispaper examines the reasons for this collapse. Reasons, I will argue, that lie incorrectable political failures of actors across the board, rather than any inherentimpossibility of creating an inclusive democracy in a Muslim society.Understanding Egypt’s Current Predicament2005 was an unusual political year in Egypt. Many taboos were broken in streetprotests and by the independent press. Domestic political pressure to begindemocratic reform was mounting to unprecedented levels. Außerdem, in theirconfrontation with the regime, many political forces shrewdly took advantage ofthe U.S.’s democracy rhetoric without buying into the Bush agenda or allowing92 SECULARISM, WOMEN & THE STATE: THE MEDITERRANEAN WORLD IN THE 21ST CENTURYthemselves to be exploited by the Bush administration.One of 2005’s most promising developments was the publicacknowledgement, for the first time, that a generation of young activists andintellectuals had succeeded, over more than a decade, in acting across ideologicallines. !e Egyptian Movement for Change, also known as Kefaya,1 was onemanifestation of these efforts and an important illustration of the possibilitiesof this new politics.