posted on Dec, 15 2009 @ 08:28 AM
Don't look at me man... I never had a problem with em... but those hardliners who never meet me,never bothered to find out if I was a good person or
not... decided I was less than, unworthy of respect or equal rights. Heck those extremist who never laid eyes on me want me dead simply because I am
unwilling to submit... this guy needs to grow up, maybe come out of his sheltered office and learn what the real world is all about. let me enlighten
you to some facts of real life
"An Islamic state is essentially an ideological state, and is thus radically different from a national state." This statement made by Mawdudi lays
the basic foundation for the political, economical, social, and religious system of all Islamic countries which impose the Islamic law. This
ideological system intentionally discriminates between people according to their religious affiliations. Mawdudi, a prominent Pakistani Muslim
scholar, summarizes the basic differences between Islamic and secular states as follows:
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.
Responsibility for 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 entrusted with the responsibility of policymaking.
An Islamic state is bound to distinguish (i.e. discriminates) between Muslims and non-Muslims. However the Islamic law "Shari`a" guarantees to
non-Muslims "certain specifically stated rights beyond which they are not permitted to meddle in the affairs of the state because they do not
subscribe to its ideology." Once they embrace the Islamic faith, they "become equal participants in all matters concerning the state and the
The above view is the representative of the Hanifites, one of the four Islamic schools of jurisprudence. The other three schools are the Malikites,
the Hanbilites (the strictest and the most fundamentalist of all), and the Shafi`ites. All four schools agree dogmatically on the basic creeds of
Islam but differ in their interpretations of Islamic law which is derived from four sources:
Qur'an (read or recite): The sacred book of Muslim community containing direct quotes from Allah as allegedly dictated by Gabriel.
Hadith (narrative): The collections of Islamic traditions including sayings and deeds of Muhammad as heard by his contemporaries, first, second, and
Al-Qiyas (analogy or comparison): The legal decision drawn by Islamic Jurists based on precedent cases.
Ijma' (consensus): The interpretations of Islamic laws handed down by the consensus of reputed Muslim scholars in a certain country.
Textual laws prescribed in the Qur'an are few. The door is left wide open for prominent scholars versed in the Qur'an, the Hadith, and other Islamic
discipline to present their Fatwa (legal opinion) as we shall see later.
Classification of Non-Muslims:
In his article, "The Ordinances of the People of the Covenant and the Minorities in an Islamic State," Sheikh Najih Ibrahim Ibn Abdullah remarks
that legists classify non-Muslims or infidels into two categories: Dar-ul-Harb or the household of War, which refers to non-Muslims who are not bound
by a peace treaty, or covenant, and whose blood and property are not protected by the law of vendetta or retaliation; and Dar-us-Salam or the
household of Peace, which refers to those who fall into three classifications:
Zimmis (those in custody) are non-Muslim subjects who live in Muslim countries and agree to pay the Jizya (tribute) in exchange for protection and
safety, and to be subject to Islamic law. These enjoy a permanent covenant.
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, yet to
be subject to the legal jurisprudence of Islam like Zimmis, provided they do not wage war against Muslims.
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, 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.
A big reason fundamentalist Iranians don't like the west is we have never bowed too or paid Jizya...
Sheik Najih Ibrahim Ibn Abdulla summarizes the purpose of the Jizya. He says, quoting Ibn Qayyim al-Jawziyya, that the Jizya is enacted:
"...to spare the blood (of the Zimmis), to be a symbol of humiliation of the infidels and as an insult and punishment to them, and as the Shafi`ites
indicate, the Jizya is offered in exchange for residing in an Islamic country." Thus Ibn Qayyim adds, "Since the entire religion belongs to God, it
aims at humiliating ungodliness and its followers, and insulting them. Imposing the Jizya on the followers of ungodliness and oppressing them is
required by God's religion. The Qur'anic text hints at this meaning when it says: `until they give the tribute by force with humiliation.' (Qur'an
9:29). What contradicts this is leaving the infidels to enjoy their might and practice their religion as they wish so that they would have power and
Because we never paid tribute that would classify us as Dar-ul-Harb...
Now I'm no expert on the subject so maybe one of you more enlightened people can clue us all in on the subject?