This volume brings together the work of a group of Islamic studies scholars from across the globe. They discuss how past and present Muslim women have participated in the struggle for gender justice in Muslim communities and around the world. The essays demonstrate a diversity of methodological approaches, religious and secular sources, and theoretical frameworks for understanding Muslim negotiations of gender norms and practices. Part I (Concepts) puts into conversation women scholars who define Muslima theology and Islamic feminism vis-a-vis secular notions of gender diversity and discuss the deployment of the oppression of Muslim women as a hegemonic imperialist strategy. The chapters in Part II (Sources) engage with the Qur'an, hadith, and sunna as religious sources to be examined and reinterpreted in the quest for gender justice as God's will and the example of the Prophet Muhammad. In Part III (Histories), contributors search for Muslim women's agency as scholars, thinkers, and activists from the early period of Islam to the present - from Southeast Asia to North America. Representing a transnational and cross-generational conversation, this work will be a key resource to students and scholars interested in the history of Islamic feminism, Muslim women, gender justice, and Islam.

This volume brings together the work of a group of Islamic studies scholars from across the globe. They discuss how past and present Muslim women have participated in the struggle for gender justice in Muslim communities and around the world. The essays demonstrate a diversity of methodological approaches, religious and secular sources, and theoretical frameworks for understanding Muslim negotiations of gender norms and practices. Part I (Concepts) puts into conversation women scholars who define Muslima theology and Islamic feminism vis-a-vis secular notions of gender diversity and discuss the deployment of the oppression of Muslim women as a hegemonic imperialist strategy. The chapters in Part II (Sources) engage with the Qur'an, hadith, and sunna as religious sources to be examined and reinterpreted in the quest for gender justice as God's will and the example of the Prophet Muhammad. In Part III (Histories), contributors search for Muslim women's agency as scholars, thinkers, and activists from the early period of Islam to the present - from Southeast Asia to North America. Representing a transnational and cross-generational conversation, this work will be a key resource to students and scholars interested in the history of Islamic feminism, Muslim women, gender justice, and Islam.

The Qur'an identifies Jesus as a sign of God, and he holds a place as one of the most important prophets in Islam. Looking at Jesus in Islam also reveals both deep differences from and rich connections to the view of Jesus in Christianity. In The Other Prophet, Mouhanad Khorchide and Klaus von Stosch explore and explain the position of the Qur'anic Jesus, with one scholar working from the Muslim and the other from the Christian theological perspective. Their combined research presents a history of Jesus' presence in the Qur'an and provides astute observations to deepen the understanding of both Christians and Muslims. Here we find that a common view of Jesus from the Muslim and Christian sides is not only possible, but also expands our understanding of Jesus and his message.

Laut dem im Marz 2005 veroeffentlichten Bericht der Menschenrechtsorganisa- on International Helsinki Federation For Human Rights (IHF) zur Lage der 1 Muslime in der europaischen Union wird sich die Zahl der in Europa lebenden Muslime (der Bericht schatzt sie auf 20 Millionen) bis zum Jahre 2015 verd- peln. Die Mehrzahl dieser "neuen" Muslime wurde hier in Europa geboren. Hier wachsen sie auf, besuchen verschiedenste Bildungsinstitutionen (Schulen und Hochschulen) Europas und werden mit vielen neuen Fragen konfrontiert, die zum Teil ihre Religion betreffen; sie "leben in zwei Welten" (Weiss 2007). In den letzten Jahren durchgefuhrte Untersuchungen ergaben, dass Religiositat sowohl fur die erste als auch fur die zweite Generation der MigrantInnen aus islamischen Landern ein wichtiger Bestandteil ihres persoenlichen Selbstv- standnisses ist (vgl. Nauck/OEzel 1986, Pfluger-Schindelbeck 1989, Alamdar- Niemann 1992, Morgenroth/Merkens 1997, Stoebe 1998). Viele muslimische Eltern haben vor dem Verlust der islamischen Identitat ihrer Kinder Angst und schicken diese in Moscheen, damit sie dort den Islam in den Koranschulen erlernen. In seiner Studie uber den ausserschulischen isla- schen Religionsunterricht in Nordhein-Westfalen betont Alacacioglu zwar die Bedeutung des Unterrichtes in den Koranschulen fur die Sozialisierung der Kinder und Jugendlichen und seine Rolle bei der Erziehung der muslimischen Jugendlichen zu gesetzestreuen Burgern und bewertet diese Zielsetzung des Religionsunterrichts als positiv, sie "entspricht dem modernen religionspada- gischen Verstandnis von Religionsunterricht" (Alacacioglu 1999, S. 258).