ความคิดเห็นที่ 97
http://www.coc1.com/arabisraeliamericanconflict/lesson3.htm
The Islamic State
Islamic states are radically different from a national state. Islamic countries, which are able to impose Islamic law upon their citizens, have an ideological system as their foundation for their political, economical, social and religious life. This system intentionally discriminates between people according to their religious affiliations. A prominent Pakistani Muslim scholar, summarizes three differences between secular and Islamic states as interpreted by the Hanifites:
First, "An Islamic state is ideological. People who reside in it are divided into Muslims, who believe in its ideology and non-Muslims who do not believe."
Second, "Responsibility of policy and administration of such a state should rest primarily with those who believe in the Islamic ideology. Non-Muslims, therefore cannot be asked to undertake or be trusted with the responsibility of policymaking."
Third, "An Islamic state is bound to [discriminate] between Muslims and non-Muslims." (Mawdudi, S. Abul `Ala, The Rights of Non-Muslims in Islamic State, Islamic Publications, LTD. Lahore, Pakistan, 1982).
There are four Islamic Schools of jurisprudence. Weve looked at the view of the Hanifites. The other three schools are the Malikites, the Hanbilities (the most fundamentalists and the strictest), and the Shafi `ites. All four agree dogmatically on the basic creed of Islam but differ in their interpretations of Islamic law that comes from four sources:
1. Quran (meaning reading or recite): The sacred book of Muslim community containing direct quotes from Allah as allegedly dictated by the angel Gabriel.
2. The Hadith (meaning narrative): The collections of Islamic traditions including sayings and deeds of Muhammad as head by his contemporaries, first second and third hand.
3. Al-Qiyas (meaning analogy or comparison): The legal decision drawn by Islamic Jurists based on precedent cases.
4. Ijma (meaning consensus): The interpretations of Islamic laws handed down by the consensus of reputed Muslim scholars in a certain country. (Samuel Shahid, http://answering-islam.org/Non-Muslims/right.htm, Internet, Oct. 1, 2001).
Differing emphasis upon the various interpretations explains how one Islamic faction can promote the propagation of peace while, at the same time, another Islamic group promotes Jihad, or a Holy War. To harmonize practices, the many splinter groups of Islam usually claim dissenters misquote Quranic verses and place them out of context.
Legal Opinions Considered Gods Law
The Quran has only a few textual laws, the majority of laws are formulated as Fatwa (legal opinion) by prominent scholars in each country and carry equal weight with the Quran. Actual laws may vary from country to country depending upon the Fatwa (a term you may have heard in some newscast lately). Some of the more interesting Fatwa are:
The two classifications for Non-Muslims (or infidels); (1) Dar-ul-Harb (Household of War), people who are not bound by treaty, or covenant, or whose blood and property as not protected by the law of vendetta or retaliation; (2) Dar-us-Salam (Household of Peace) which is divided into three subgroups:
"A. Zimmis (those in custody) are non-Muslim subjects who live in Muslim countries and agree to pay the Jizya (tribute or penalty) in exchange for protection and safety, and to be subject to Islamic law. These enjoy a permanent covenant;
B. People of the Hudna (truce) are those who sign a peace treaty with Muslims after being defeated in war. They agree to reside in their own land, :-) to be subject to the legal jurisprudence of Islam like Zimmis, provided they do not wage war against Muslims;
C. Musta'min (protected one) are persons who come to an Islamic country as messengers, merchants, visitors, or student wanting to learn about Islam. A Musta'min should not wage war against Muslims and he is not obliged to pay Jizya [tribute or penalty] but he would be urged to embrace Islam. If a Musta'min does not accept Islam, he is allowed to return safely to his own country. Muslims are forbidden to hurt him in any way. When he is back in his own homeland, he is treated as one who belongs to the Household of War." (Abdullah, Najih Ibrahim Bin, The Ordinances of the People of the Covenant and the Minorities in a Islamic State, Balagh Magazine, Cairo, Egypt, Volume 944, May 29, 1988; Vol. 945, June 5, 1988).
Infidels Have No Place in Islam
Zummis, or pagans (Jew or Christian), are considered infidels and enemies to be destroyed by whatever means. The Quran in Surah 9:5 states, "Then fight and slay the pagans wherever you find them. And seize them, beleaguer them, and lie in wait for them in every strategem" of war. In Surat Al-Maidah 5:51 Muslims are told: "O ye who believe, take not the Jews or the Christians for your friends and protectors. They are but friends and protectors to each other. And he among you who turns to them is of them."
Islamic extremists believe the Quran commands them in Surat At-Taubah 9:29 to fight Jews and Christians: "Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of truth (Islam)." To Islam, if you do not convert, you must be killed. In Islamic controlled states non-Muslims are not regarded as citizens even if they are original natives of that state.
Zimmis and Religious Practices
Muslims believe that the Zimmis are Mushrikun (polytheists) for they see the belief in the Trinity as belief in three gods: God the Father, God the Son, and God the Holy Spirit. Islam believes in only one God and is the only true religion, they claim. Therefore, to protect Muslims from corruption, especially against the unforgivable sin of shirk (polytheism), the practice Christianity is forbidden among Muslims, because it is considered the greatest abomination.
When Christians practice their religion publicly, it becomes an enticement and exhortation to apostasy. It is significant here to notice that according to Muraghi, Zimmis and infidels are polytheists and therefore, must have the same treatment.
According to Muslim jurists, the following legal ordinances must be enforced on Zimmis (Christians and Jews alike) who reside among Muslims:
1) Zimmis are not allowed to build new churches, temples, or synagogues. They are allowed to renovate old churches or houses of worship provided they do not add any new construction. "Old churches" are those which existed prior to Islamic conquests and are included in a peace accord by Muslims. Construction of any church, temple, or synagogue in the Arab Peninsula (Saudi Arabia) is prohibited. It is the land of the Prophet and only Islam should prevail there. :-), Muslims, if they wish, are permitted to demolish all non-Muslim houses of worship in any land they conquer.
2) Zimmis are not allowed to pray or read their sacred books out loud at home or in churches, lest Muslims hear their prayers.
3) Zimmis are not allowed to print their religious books or sell them in public places and markets. They are allowed to publish and sell them among their own people, in their churches and temples.
4) Zimmis are not allowed to install the cross on their houses or churches since it is a symbol of infidelity.
5) Zimmis are not permitted to broadcast or display their ceremonial religious rituals on radio or television or to use the media or to publish any picture of their religious ceremonies in newspaper and magazines.
6) Zimmis are not allowed to congregate in the streets during their religious festivals; rather, each must quietly make his way to his church or temple.
7) Zimmis are not allowed to join the army unless there is indispensable need for them in which case they are not allowed to assume leadership positions but are considered mercenaries.
Mawdudi, who is a Hanifite, expresses a more generous opinion toward Christians. He said:
"In their own towns and cities they are allowed to do so (practice their religion) with the fullest freedom. In purely Muslim areas, however, an Islamic government has full discretion to put such restrictions on their practices as it deems necessary."
Muslims and Zimmis
Relationships between Muslims and Zimmis are classified in two categories: what is forbidden and what is allowable.
I. The Forbidden:
A Muslim is not allowed to:
emulate the Zimmis in their dress or behavior.
attend Zimmi festivals or support them in any way which may give them any power over Muslims.
lease his house or sell his land for the construction of a church, temple, liquor store, or anything that may benefit the Zimmi's faith.
work for Zimmis in any job that might promote their faith such as constructing a church.
make any endowment to churches or temples.
carry any vessel that contains wine, work in wine production, or transport pigs.
address Zimmis with any title such as: "my master" or "my lord."
จากคุณ :
talok 
- [
วันปิยมหาราช 09:54:43
]
|
|
|
