澳洲卧龙岗大学论文代写：伊斯兰教
这些紧张局势已观察到被认为在某些特定情况下如女性都拥有平等的权利，个人地位的法律，如通奸罪的宗教自由和伊斯兰教严格的刑事处罚，抢劫等（穆萨利，2001）。但是，有一个模式，在神学和智力的答复的情况下，对人类的全球权利的考验。作为东方学家嘲笑遭到拒绝在信仰和传统的伊斯兰系统矛盾的攻击，已经有一个模式，挑战国际人权观察。
在现代伊斯兰文化，模糊一个遵守承诺的权利人有关是因为失望挑战人权和伊斯兰教的实际需要（sachedina，2001）。它是由放肆的投入应该是一样的，上帝已经使个体生命权是基于全球权利人的论文，避免类似的问题道歉的话语。
然而，这并不是因为重建或重新客观化的伊斯兰教，这一说法是为了寻求这种一致性（迈耶，2007）。许多穆斯林不把话语人权充分严重从而实现这种实现知识伊斯兰教在光工作如果殖民经验和大量的伪善在人权实践的洞察力。因此，在许多研究中，在伊斯兰国家的人权是不尊重的世界其他地区相比。
澳洲卧龙岗大学论文代写：伊斯兰教
These tensions has been observed to been seen in some specific cases like women having equal rights, personal status laws, religious freedom and strict criminal penalties of Islam for crimes like adultery, robbery and etc (Moussalli, 2001). But, there has been a pattern in case of the theological and intellectual reply to the test of global rights of humans. As the attack of mocking disapprovals of Orientalists in contradiction of the Islamic systems of belief and tradition, there has been a pattern observed which challenges the international human rights.
In modern Islamic culture, the ambiguity one observes associated to a promise to rights of human is because of the letdown to challenge the actual involvements of human rights and Islam (Sachedina, 2001). It was by presumptuous that the involvements should be the same and that the God has rendered the living individuals similar kind of rights which are based in the global rights for human dissertation that the apologetic discourse avoided the issue.
However, it was not because of reconstructing or re-objectifying Islam that this claim was made in order to seek this type of uniformity (Mayer, 2007). Many Muslims didn’t take discourses of human rights adequately serious so as to effectuate this kind of work of the actualized knowledge of Islam in light if the colonial experience and the insight of the massive insincerity in practices of human rights. Thus, it has been seen in many studies that the human rights in Islamic nations aren’t respected as compared to the other parts of the world.