مطالب

Məqalədə Həzrət İmam Hüseynin (ə) qiyamında qadınların rolundan bəhs edilir. Bu məqalədə, Əhli-beyt (ə) xanımlarının deyil, onlardan əlavə hansı dəyərli xanımların Kərbəla qiyamındakı əsaslı rolu olub-olmaması araşdırılır. Bu haqda olan tarixi məqamlara toxunulur.

Les V eet VI esiècles de l’hégire peuvent être dits à juste raison «l’âge d’or des récits», période pendant laquelle toutes les démarches et les styles mystiques des siècles précédents se sont condensées sous la forme de contes dans les œuvres persanes des auteurs mystiques. Il ne fait aucun doute que les récits sont indissociables de la doctrine de ces auteurs mystiques. Pourquoi les ouvrages mystiques contiennent-ils autant de récits? Quel est leur rôle exact dans l’économie de ces œuvres? Un long et patient examen des œuvres mystiques montre clairement que l’ambition de leurs auteurs était non seulement de rédiger ces ouvrages, mais aussi d’en faire un instrument didactique et porteur de sens sous la forme de contes. Par ailleurs, Ils ont tenté d’exprimer symboliquement leur expérience en utilisant ce langage dans les récits contenus dans leurs œuvres. En effet, Ces récits des V e/XI eet VI e / XII esiècles forgent une langue particulière, assignent des buts, laissent voir des spécificités propres. Une étude détaillée des relations entre ces récits et la pensée mystique montre clairement que leurs auteurs se souciaient au plus haut point de guider les hommes vers les multiples vérités des sens.

Contemporary Europe is undoubtedly a largely secular region where the notion that secularism and ‘progress’ are intertwined has long held sway. Religion in the public sphere is, for many Europeans, associated with emergent or conservative societies, whereas secularism is equated with modernism and seen as an indispensable component of modern governance. Recently, both domestic and European Court of Human Rights (ECtHR) case-law has highlighted the obvious tensions that arise in the manifestation of religion in the European public sphere. While Article 9 of the European Convention on Human Rights affords everyone the right to freedom of thought, conscience and religion (while allowing for certain limitations as imposed by domestic authorities), in matters related to religion, ECtHR has adopted a deferential attitude towards domestic authorities in the determination of the parameters of this right. This is reflected in the fact that it was not until 1993, some thirty-five years after the Court commenced operating, that a violation of Article 9 of the Convention was found. The Court’s jurisprudence on the Article is therefore somewhat troubling and nowhere is this more aptly illustrated than in the jurisprudence relating to the wearing of the Islamic headscarf. Recent case-law in fact suggests that in that the wearing of the headscarf is viewed both as being incompatible with the principle of gender equality and in direct opposition to the principle of secularism. Through the lens of recent Article 9 jurisprudence, this paper will assess the trends emerging in the European Court’s consideration of Islam. Discussion of relevant cases will include Dahlab v. Switzerland, Karaduman v. Turkey, Leyla Şahin v. Turkey, Refah Partisi (The Welfare Party) and Others v. Turkey as well as analysis of cases occurring at the domestic level, most notably the Teacher Headscarf Case of the German Constitutional Court and the English decision of R (on the application of Begum (by her litigation friend, Rahman)) v. Headteacher and Governors of Denbigh High School. This paper also seeks to challenge the ECtHR reasoning in the area of expression of religion (and particularly where that religion is Islam) by analysing the question of religion in the public sphere in the broader European context. There is in fact increasing evidence to suggest that Europe is undergoing a period of de-secularisation, a reality routinely ignored by the European Court of Human Rights.