Relevant bibliographies by topics / Diversity, Planning, Law, Religion

Academic literature on the topic 'Diversity, Planning, Law, Religion'

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Published: 11 March 2023

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Journal articles on the topic "Diversity, Planning, Law, Religion"

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Awan, Sajid Mahmood. "Ideological Diversity and Birth Control Differentials in Pakistan: A Study of Islamabad." Review of Economics and Development Studies 5, no. 2 (June 13, 2019): 413–20. http://dx.doi.org/10.26710/reads.v5i2.637.

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Population explosion was not a grave problem in the early days of Islam or in the period of Islamic legislation. Thus, no explicit negation or affirmation of it is available either in the religious texts or in the religious jurisprudence or law. That is why presently the ulema from both the ends  the opponents as well as the proponents of family planning, extract some selective Quranic verses, Ahadith and inferences of jurisprudence in favour of their respective viewpoints. Such diverging views have made the future of family planning programmes doubtful in Pakistan. With this background, the present study shows that in the contemporary situation, it is solely the individual who makes the final decision about approving or disapproving family planning. This decision-making process is influenced by the personal attributes of the practitioners. In order to evaluate these attributes, the researcher has attempted to analyze and highlight the perception of family planning by Muslim residents of Islamabad i.e. the Capital city of Pakistan. The people surveyed are predominantly from different social, geographical and economic backgrounds and from different religious callings, along the sectarian continuum. The researcher’s task has thus been to observe the responses and to point out whether the objective variables i.e. geographical, income and class, occupation and age factors etc. are more significantly associated with knowledge, attitude and practice of family planning or the subjective variables like religion and sect appear to be more important determining factor of family planning practice in a traditional society like that of Pakistan.
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Raivio, Magdalena, Ellinor Skaremyr, and Arniika Kuusisto. "Caring for Worldviews in Early Childhood Education: Theoretical and Analytical Tool for Socially Sustainable Communities of Care." Sustainability 14, no. 7 (March 24, 2022): 3815. http://dx.doi.org/10.3390/su14073815.

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Societies of today are becoming increasingly pluralistic. This applies also to the diversity of values and worldviews in Swedish early childhood education and care (ECEC). Still, in the increasingly secular contexts, societal hegemony often fails to include children’s home religions and worldviews in the actions and understandings aiming towards inclusiveness. We argue that it is of critical importance to also include the plurality of worldviews in the educational perception of “the whole child” in the care and education taking place in ECEC. The purpose of this article is to connect the discussions in the fields of intercultural and interreligious education, in particular those dealing with the diversity of religions and worldviews, to discussions on care and social sustainability in ECEC. The UN Agenda 2030 for Sustainable Development promotes inclusive and equitable education, and the Convention on the Rights of the Child states children’s right to freedom of religion and a concern for the spiritual, moral, and social development. Our previous findings have illustrated the importance of religions and worldviews in the intercultural work within early childhood education, both empirically and conceptually, and as part of the moral core of teaching. This article employs feminist and postcolonial ethics of care as a theoretical lens in elaborating on the three key notions: social sustainability, care, and worldviews. Several discursive challenges that ECEC teachers in Sweden face in their work, to enhance social sustainability by supporting the child’s well-being and sense of belonging in the ECEC, have been outlined. To conclude, we bring forth a theoretical and analytical tool for the understanding, researching, and planning of socially sustainable communities of care.
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Kurenlahti, Mikko, and Arto Salonen. "Rethinking Consumerism from the Perspective of Religion." Sustainability 10, no. 7 (July 13, 2018): 2454. http://dx.doi.org/10.3390/su10072454.

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Due to the global challenges that are posed by the Anthropocene and the academic focus on the fragmented state of modernity, we extend an invitation for shared dialogue on the all-pervading nature of consumerism as the seemingly problematic ethos of Western consumer culture. To this end, we outline a way to approach consumerism as an implicit religion, theorized as having adopted functionalities related to explicitly faith-based traditions within secular settings. We suggest that a similar kind of holistic and multidimensional approach might be of great benefit in the implementation of sustainability, as this would allow, e.g., (i) a more holistic analysis of the all-pervading nature of consumerism; (ii) acknowledgement of the functional diversity of the phenomenon; (iii) recognition of the shallowness of the critique of consumerism as a way of life; and, (iv) shared dialogue across a spectrum of academic perspectives under a unified model. This approach problematizes standard interpretations of consumerism as being about the promotion of the individual against the collective and as leading to a general sense of purposelessness. The perspective of religion reveals how patterns of consumption become illuminated with meaning and connected to a shared way for individuals to articulate a sense of purpose in contemporary contexts.
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Sudigdo, Anang, and Onok Yayang Pamungkas. "Multiculturalism in Children's Literature: A Study of a Collection of Poems by Elementary School Students in Yogyakarta." Daengku: Journal of Humanities and Social Sciences Innovation 2, no. 3 (July 6, 2022): 266–78. http://dx.doi.org/10.35877/454ri.daengku902.

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Indonesia is a compound country that has multi-ethnic, ethnic, religious, and multi-cultural that stretch from Sabang to Merauke and from Miangas to Rote. Therefore, the introduction of multiculturalism needs to be given early on to students through literary literacy in writing poems charged with multiculturalism. This study aims to describe a collection of children's poems by elementary school students “Keragaman Budaya Indonesia” and “Sehimpun Puisi. Resep Membuat Jagat Raya” from the perspective of multiculturalism. This research uses the principles of the qualitative research paradigm with the content analysis method. The data in this study are the values of multiculturalism in children's poetry. The source of the data in this study is a collection of poems by elementary school students. Data analysis techniques use interactive analysis techniques, namely data reduction, data presentation, and verification. The results showed that in the poetry collection book there were fourteen indicators of multiculturalism, including respect for cultural equality, social class, ethnicity/ ethnicity, gender, language, religion, race, skin color, pluralism, equal rights, customs, behavior patterns, educational equality, and tolerance. The introduction of multiculturalism is used to teach students to respect each other and live in harmony and be free from prejudices of discrimination against religion, gender, race, culture, color, social class, educational equality, and student diversity.
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Garcia-Yeste, Carme, Lena de Botton, Pilar Alvarez, and Roger Campdepadros. "Actions to Promote the Employment and Social Inclusion of Muslim Women Who Wear the Hijab in Catalonia (Spain)." Sustainability 13, no. 13 (June 22, 2021): 6991. http://dx.doi.org/10.3390/su13136991.

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The current context of growing religious and cultural diversity requires, from societies, an adequate management of the expression of religious diversity in different social spheres, including the workplace. Muslim women who wear the hijab are one of the social groups that most frequently suffer prejudice and discrimination in work settings due to the intersection of multiple forms of discrimination, including gender, ethnic origin, religion and the use of a visible religious symbol. With the aim of exploring the experiences of Muslim women with hijab and identifying barriers and opportunities in their access to employment in Catalonia (Spain), a qualitative study with a communicative orientation was conducted, involving twelve communicative daily-life stories with Muslim women who wear the hijab and eleven in-depth interviews with a communicative orientation with other relevant actors in the fields of training and employment (employers, managers of internship programs, political representatives, etc.). The findings revealed some pending challenges and effective pathways to improve the employment and social inclusion of Muslim women wearing the hijab. The implications of the study point to the need to incorporate respect for diversity as a necessary value to move towards more inclusive societies.
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Aini, Rezki Putri Nur. "Realisasi Multi Track Diplomacy pada Peran “1000 Abrahamic Circles Project” dalam Menciptakan Perdamaian antar Umat Beragama." Journal of Islamic Studies and Humanities 4, no. 1 (June 3, 2019): 42–73. http://dx.doi.org/10.21580/jish.41.4801.

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This research aims to explain about how the realization of multi track diplomacy on the role of “1000 Abrahamic Circles Projects” as the main concept idea in creating ideals of peace between religious communities in the world. In order to create harmony between religious communities in the world, especially in the three Abrahamic religions (Islam, Christian, and Jews). It is necessary to have a concept idea as a bridge to uniting different views because of their diversity in beliefs. This phenomena become the moral responsibility of Indonesia as the largest Muslim majority country in the world to participate in achieving peace. According to Dino Pati Djalal as the founder of Foreign Policy of Community of Indonesia and the initiator of “1000 Abrahamic Circles Projects”, the tension and negativity between each of adherents the religion is higher. So, that we need a program that targeting the grassroots as a basic aspect of nature forming a change of thought in adherent overall. This diplomacy step taken by Dino represented individually through NGOs that Indonesia’s identity as a Muslim majority country which was quite tolerant in dealing with religious communities and concerned in the process of creating world peace by offering various strategies and diplomacy. In addition, as a Muslim, he initiated a form of diplomacy conducted by his NGOs as an arbitrator to overcome these problems. This paper will analyze one of the types of diplomacy realization carried out by a non-state actor and aims to create world peace, especially among the three religious communities with interesting ideas, “1000 Abrahamic Circles Projects” where in each circle will be facilitated by a trained interfaith dialogue facilitator and local guide so the process of improving relations is not just delivering speeches on certain stages, but should be begin by getting to know each other.
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Lee, Yu Lim, Minji Jung, Robert Jeyakumar Nathan, and Jae-Eun Chung. "Cross-National Study on the Perception of the Korean Wave and Cultural Hybridity in Indonesia and Malaysia Using Discourse on Social Media." Sustainability 12, no. 15 (July 28, 2020): 6072. http://dx.doi.org/10.3390/su12156072.

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In the era of globalization, due to the prevalent cultural exchange between countries, inflows of foreign cultural products can enrich local culture by hybridizing local and global culture together. Although there have been numerous studies on cultural hybridity using qualitative interviews with recipients of foreign cultural products in single countries, cross-national studies that examine the national characteristics that facilitate or impede cultural hybridity remain scarce. The purpose of the present study is to identify the factors that promote or hinder cultural hybridity between the Korean Wave and Muslim culture by probing the similarities and differences in social media data on Korean cultural products between Indonesia and Malaysia using a semantic network analysis. The results of the study uncovered the three factors that promote cultural hybridity (‘Asian identity’, policies emphasizing ‘unity in ethnic diversity’, and ‘local consumers xenocentrism’) and the two hindering elements (‘a conservative nature of religion’ and ‘discrimination between ethnic groups’). Theoretical contributions and practical implications are also provided for promoting cultural hybridity.
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Yao, Ya, Xinyuan Wang, Linlin Lu, Chuansheng Liu, Qiang Wu, Hongge Ren, Shu Yang, Ruiqi Sun, Lei Luo, and Kai Wu. "Proportionated Distributions in Spatiotemporal Structure of the World Cultural Heritage Sites: Analysis and Countermeasures." Sustainability 13, no. 4 (February 17, 2021): 2148. http://dx.doi.org/10.3390/su13042148.

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Asia, Europe, and Africa, connected by the maritime silk road (MSR) and the land silk road (LSR), as the cradle of ancient civilizations, contain rich cultural heritage resources. While aiming to achieve differentiated and targeted application, protection, and development of world cultural heritage (WCHS), it is essential to identify the temporal-spatial distribution features of WCHS on these three continents. For these WCHS elements, based on big earth data, we semi-quantitatively describe the features of spatial-temporal distribution, material types, civilization and religion characters, capital investment capacity, and risks by data cleaning, spatial analysis, and risk assessment. Our findings reveal features in these WCHS elements, including temporal and spatial distribution, the amount of different ancient civilizations and cultural diversity, and the need for preservation and funding capacity. Finally, this study’s results indicate that we should take full advantage of the potential of cultural heritage, digital technologies, and the scientific protection of cultural heritage along with the MSR and LSR. Moreover, declarations of heritage in Africa and Central Asia should be extended to realize the precise “poverty alleviation” of WCHS protection in these regions. For further planning of WCHS sites along the Silk Road, we propose countermeasures to protect the global cultural heritage in the future and also provide theoretical guidance and specific scientific implementation directions to “strengthen efforts to protect and safeguard the world’s cultural and natural heritage,” as proposed by the United Nations.
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Mitu, Mst Maxim Parvin, Khaleda Islam, Sneha Sarwar, Masum Ali, and Md Ruhul Amin. "Spatial Differences in Diet Quality and Economic Vulnerability to Food Insecurity in Bangladesh: Results from the 2016 Household Income and Expenditure Survey." Sustainability 14, no. 9 (May 7, 2022): 5643. http://dx.doi.org/10.3390/su14095643.

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The study explored the spatial differences in diet quality and economic vulnerability to food insecurity with the association of sociodemographic characteristics at the household level in Bangladesh. This study was a secondary data analysis of Household Income and Expenditure Survey (HIES) data of 2016. Both statistical and spatial analyses were applied while assessing diet qualities in terms of the household dietary diversity score (HDDS), percentage of food energy from staples (PFES), and percentage of expenditure on food (PEF) as an indicator of the economic vulnerability to food insecurity (EVFI). The study’s findings revealed that the quality of people’s diets worsened as they moved from urban to rural area, and EVFI increased as they moved from the center to the periphery of the country. Nationally, the average HDDS was about 6.3, and the average PFES per household per day was about 70.4%. The spatial distribution of HDDS and PFES showed that rural regions in terms of settlements and the north, northwest and southeast regions had mostly low diet diversity. Besides, the average PEF per household per day was about 54%, with the highest in Mymensingh (57.4%) and the lowest in Dhaka division (50.2%). The average PEF in the households illustrated was highest in rural (55.2%) and lowest in the city (45.7%). Overall, based on the PEF at the sub-district level, the medium level of vulnerability comprised the highest share (69%) in Bangladesh. Age, gender, literacy, educational qualification and religion of the household’s head along with the number of earners, monthly income, area of settlements and divisions were significantly correlated with HDDS, PFES and EVFI. The study findings suggest that targeted interventions, including access to education, women empowerment and employment generation programs should be implemented in peripheral areas (north, northwest and southeast) to increase diet quality and minimize economic vulnerability to achieve sustainable food and nutrition security in Bangladesh.
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Kurniawan, Mahda Reza. "Konsep Keberagaman Muhajirin dan Anshar." Journal of Islamic Studies and Humanities 2, no. 1 (June 1, 2017): 105–27. http://dx.doi.org/10.21580/jish.21.2518.

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Muhajirin and Anshar were the mesangger’s sahabat whom God praised of eminence to Rasulullah saw. who positioned them high as they were the elements of ahlus sunnah wal jamaah. If believers want to get the safety position in the day after or in the future, they should follow Muhajirin and Anshar beside Rasullah saw.. For those reasons understanding the frame of diversity is very necessary for us. Based on the historical report, Muhajirin and Anshar were not only the speculative concept but the real fact of history. Their empirical practice of religiosity was completely based on their implementation of Islamic preaching in a concrete space and time. From this empirical based we can see or find the fundamental frame of their future or eminence. It consists of the ability to adjust the preaching of religion in coordinate space and time. The theoretical frame from the eminence and future is shown in the technical religiosity they did.* * *Muhajirin dan Anshar adalah kelompok sahabat yang memperoleh pujian keutamaan dari Allah swt.. Rasulullah Saw. juga menempatkannya pada posisi sangat tinggi karena merupakan unsur ahl as-sunnah wa al-jama’ah sebagai firqah an-najiyyah. Apabila orang beriman di kemudian hari ingin memperoleh keselamatan serupa maka harus mengikuti Muhajirin dan Anshar di samping Rasulullah saw.. Oleh karena itu, memahami kerangka keberagamaan mereka sangat diperlukan. Berdasar atas laporan sejarah, Muhajirin dan Anshar bukan semata-mata konsep spekulatif semata akan tetapi merupakan kenyataan sejarah. Basis empiris praktik keberagamaan mereka sepenuhnya didasarkan pada pelaksanaan ajaran agama Islam dalam ruang waktu yang konkret. Di dalam basis empiris tersebut dapat ditemukan kerangka dasar keutamaan mereka. Kelebihan tersebut terdiri atas kemampuan untuk menyesuaikan praktik ajaran agama dengan koordinat ruang waktu di sekitarnya. Rumusan teoritis kelebihan tersebut terletak pada teknik keberagamaan yang mereka lakukan.
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Dissertations / Theses on the topic "Diversity, Planning, Law, Religion"

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El, Obaid El Obaid Ahmed. "Human rights and cultural diversity in Islamic Africa." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34495.

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This thesis establishes a framework for analysing and evaluating human rights within the contexts of global, African-Islamic and Sudanese cultural diversity. The normative impact of culture on international human rights is viewed from the perspective that culture is adaptive and flexible. African-lslamic culture, as exemplified by the Sudan, is no exception.
The first part of this thesis advances a theoretical framework for recognition of cultural diversity and its impact on human rights. Recognition of change as an integral part of culture is vital for a successful mobilisation of internal cultural norms to the support of international human rights. An important conclusion is that ruling elites and those engaged in human rights violations have no valid claim of cultural legitimacy.
The second part of the thesis examines the notion of human rights in traditional Africa and under Shari'a with a specific focus on conceptions of the individual, the nation-state and international law. It is argued that the African-Islamic context is an amalgam of both communitarianism and individualism; further, that the corrupt and oppressive nature of the nation-state in Islamic Africa demands an effective implementation of human rights as set out in the African Charter on Human and Peoples' Rights.
It is suggested in the third part of the thesis that three of the rights included in the African Charter are paramount to effective human rights protection in Islamic Africa: the right to self-determination, the right to freedom of expression and the right to participate in public life. These rights are examined within the Sudanese context in order to provide a more concrete illustration of their potential implementation. The dynamics of Sudanese culture are explored to exemplify a culturally responsive implementation of these rights.
This thesis contributes to the debate on the role of culture in enhancing the binding force of human rights and fundamental freedoms. It aims to inspire pragmatic discussion on the need for effective protection of human rights in order to alleviate the suffering of millions of Africans under existing ruthless and shameless regimes.
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ZAWACKI, THERESA MARIE. "THE RELIGIOUS LAND USE AND INSTITUTIONALIZED PERSONS ACT: LESSONS FOR PLANNERS AND LOCAL GOVERNMENT." University of Cincinnati / OhioLINK, 2003. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1055176087.

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Broidy, Lauren. "“Ni a fuego, ni a pleto” as Jewish Lament: Re-Animating Diversity and Challenging Monolithic Assumptions in the Late Ottoman Empire and Nascent Middle Eastern Nations." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2278.

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This thesis examines how Jews of the Ottoman Empire responded to newfound opportunities that emerged across the domains of the late Ottoman Empire in the nineteenth century due to the Ottoman bureaucratic reforms (Tanzimat). It challenges the discourses that argue that Jews engaged probing issues such as nationalism in a monolithic fashion. Rather, Sephardi and Arab Jews, based on socioeconomic status and geographic location in the Empire approached questions of affiliation with the Empire or attachment to new forms of nationalism based on divergent structures that informed their lives and personal political choices. This project explores the main avenues that Jews in the Ottoman world used to approach questions that animated the public discourse not just of Jews, but of peoples across the globe who struggled to find new avenues for belonging in shifting geopolitical terrains. For Jewish communities in the Ottoman world, four dominant avenues and attitudes emerged: traditionalists who desired to maintain the status quo; those who sought an Ottoman or Turkish Republican future; Sephardi Zionists who believed they were integral to Ottoman communal history; provincial nationalists who agitated for distinct regional identities. The thesis also briefly examines the Armenian millet’s socio-political situation during the nineteenth and twentieth century in order to show the ways in which the Jewish millet was both in tandem with broader nationalist discourses but were also less cohesively politically organized than other millets in the Empire.
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Zarbakhsh, Hallie Ida. "The Potential of Islamic Finance for Environmental Sustainability and Social Equity in Iran." Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461334909.

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Lavoie, Bertrand. "La foi musulmane et la laïcité, entre régulation publique et négociation quotidienne." Thèse, 2016. http://hdl.handle.net/1866/18526.

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Books on the topic "Diversity, Planning, Law, Religion"

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Preskar, Georgiana. Diversity Addiction: The cause and the cure. Bloomington, Ind: AuthorHouse, 2008.

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Foblets, Marie-Claire, Jogchum Vrielink, and Katayoun Alidadi. A test of faith?: Religious diversity and accommodation in the European workplace. Farnham, Surrey: Ashgate Pub., 2012.

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Everyday law on the street: City governance in an age of diversity. Chicago: The University of Chicago Press, 2012.

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Valverde, Mariana. Everyday law on the street: City governance in an age of diversity. Chicago: The University of Chicago Press, 2012.

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Foblets, Marie-Claire, Jogchum Vrielink, and Katayoun Alidadi. A test of faith?: Religious diversity and accommodation in the European workplace. Farnham, Surrey: Ashgate Pub., 2012.

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Breggin, Linda. Planning for biodiversity: Authorities in state land use laws. Washington, D.C: Environmental Law Institute, 2003.

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The ecosystem approach to marine planning and management. Washington, DC: Earthscan, 2010.

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Wilkinson, Jessica Bennett. Planning with nature: Biodiversity information in action. Washington, D.C: Environmental Law Institute, 2003.

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Coleman, Arthur L. Diversity in higher education: A strategic planning and policy manual regarding federal law in admissions, financial aid, and outreach. 2nd ed. [New York, N.Y.]: College Board, 2004.

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Relations, Council on American-Islamic, CAIR Research Center, and Islam in America Conference, eds. An employer's guide to Islamic religious practices. Washington, D.C: Council on American-Islamic Relations, 1997.

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Book chapters on the topic "Diversity, Planning, Law, Religion"

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Topidi, Kyriaki. "Avoiding religion?" In Law and Religious Diversity in Education, 113–47. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: ICLARS: Routledge, 2020. http://dx.doi.org/10.4324/9780429440748-5.

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Holm, Søren, and Javier García Oliva. "Religion and Law in Twenty-First Century England: Tradition and Diversity." In Religious Rules, State Law, and Normative Pluralism - A Comparative Overview, 375–93. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28335-7_23.

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Buchholtz, Gabriele. "Religious diversity in the public arena as a cornerstone for social integration and the impact of law." In Religion, Migration, and Existential Wellbeing, 39–52. New York : Routledge, 2021. |: Routledge, 2020. http://dx.doi.org/10.4324/9780429326288-4.

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"Religion in the School Curriculum." In Education, Law and Diversity. Hart Publishing, 2020. http://dx.doi.org/10.5040/9781509906734.ch-007.

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Aixendri, Montserrat Gas. "Managing religious diversity in Europe." In Law, Religion, and Freedom, 188–99. Routledge, 2021. http://dx.doi.org/10.4324/9781315149738-15.

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"‘‘Culture,” “Religion,” and the Law, with Rachel Levinson." In Wrestling with Diversity, 278–317. Duke University Press, 2003. http://dx.doi.org/10.1215/9780822385141-010.

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Shah, Prakash. "Distorting Minority Laws? Religious Diversity and European Legal Systems." In Family, Religion and Law, 1–27. Routledge, 2016. http://dx.doi.org/10.4324/9781315581958-1.

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Ballard, Roger, Alessandro Ferrari, Ralph Grillo, André J. Hoekema, Marcel Maussen, and Shah Prakash. "Cultural Diversity: Challenge and Accommodation." In Current Issues in Law and Religion, 194–216. Routledge, 2017. http://dx.doi.org/10.4324/9781315095165-10.

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Wonisch, Kerstin. "Religion, Gender, and Law: A Tense Relationship." In Religious Diversity, State, and Law, 203–23. Brill | Nijhoff, 2022. http://dx.doi.org/10.1163/9789004515871_011.

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Harris, Neville, and Javier García Oliva*. "Adapting to Religious Diversity." In International Perspectives on Education, Religion and Law, 134–54. Routledge, 2014. http://dx.doi.org/10.4324/9780203765654-10.

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Conference papers on the topic "Diversity, Planning, Law, Religion"

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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.

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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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Reports on the topic "Diversity, Planning, Law, Religion"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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