Newsgroup: it.politica
Titolo: Esempi di detti del profeta Mohammed

Esempi di detti del profeta Mohammed
n {I credenti, nel loro amore, misericordia e benevolenza gli uni con
gli altri sono come un corpo: se qualunque parte è malata, il corpo
intero condivide l'insonnia e la febbre.}
n {Il migliore dei credenti nella fede è il migliore nella moralità. E
il migliore tra di loro è colui che è il migliore con le sue mogli.}
n {Nessuno di voi crede (completamente) fino a che non ami suo
fratello come sè stesso.}
n {I misericordiosi sono mostrati misericordiosamente dal
Misericordioso. Mostra la misericordia a essi sulla terra e Dio ti
mostrerà la misericordia.}
n {Il sorriso di tuo fratello è carità...}
n {La carità è una buona parola.}
n {Chiunque crede in Dio nell'ultimo giorno (il giorno del giudizio)
dovrebbe fare del bene al suo vicino.}
n {Dio non ti giudica secondo l'aspetto e le ricchezze, ma Lui scruta
il tuo cuore e le tue azioni.}
n {Paga al lavoratore il suo stipendio prima che il suo sudore si
asciughi .}
n{Un uomo camminava per la sua strada molto assetato. Raggiunse un
pozzo, vi si cal&ograve;, bevve a sazietà e risal&igrave;. Quindi vide
un cane con la lingua a penzoloni che tentava di leccare la melma per
placare la sua sete. L'uomo disse: "Questo cane soffre la mia stessa
sete." Cos&igrave; ritorn&ograve; nel pozzo, riemp&igrave; una scarpa
e diede da bere al cane. Dio lo ringrazi&ograve; e dimentic&ograve; i
suoi peccati.} Al profeta fu chiesto: "Messaggero di Dio, saremo
ricompensati per la gentilezza verso gli animali?" Egli disse: {Esiste
una ricompensa per la gentilezza verso ogni forma di vita, animale o
umana.}
http://www.islam-guide.com/it/
__________________

 umana.}
Bella ^___^
 
(e questa nei Vangeli non c'e')
-- 
Murasaki Shikibu

 (e questa nei Vangeli non c'e')
Infatti rischiamo di scoprire che la religione piů "avanzata" č la loro...
--
Xelloss 

 ha scritto nel messaggio 
news:murachan-060...@ppp-234-9.27-151.libero.it...

Le api di Salvini possono stare al sicuro.
-- 
Non c'è alleato più prezioso di un nemico cretino
(Indro Montanelli)
http://32rivoluzioni.blogspot.com/
 



Quella č una scelta di detti attribuiti a Maometto.
Leggi il Corano, cosě vedi come vengono trattati i "miscredenti".

 ha
scritto:

ma sta zitto, beota
--------------------------------
Inviato via 
http://arianna.libero.it/usenet/

 
http://www.islam-guide.com/it/
ma che bella e' l'ideologia!
si ..si... come no ,ma che bravi e buoni i kompagni musulmani.
ma proprio questi kompagni vi dovevate scegliere ?
certo .. si.. si ...capisco l'occidente con il Kapitalismo gli
ameriKani
la demoKrazia , l'iPod e gli ebrei che sfruttano i poveri fratelli
arabi ,
i cinesi e i kozzari di testaccio,
bisogna difenderli.. fare .. fare un altra rivoluzione.
leggi qua che e' meglio , vedi dove il profeta dei miei koglioni
ci ha portato.
http://www.answering-islam.org/Authors/Arlandson/apostasy.htm
 Why Islam today shuts down freedom of religion
Apostasy in the Quran, Traditions, and Islamic Law
James M. Arlandson
In 2006 in Pakistan, Christians have been arrested for converting from
Islam to Christianity.
In 2006 in Afghanistan, Abdul Rahman was being prosecuted for
converting from Islam to Christianity, a "crime" that carries the
death penalty. After massive protests from governments around the
world, the trial was terminated and Abdul Rahman was able to leave the
country. More on the background of this case can also be found here.
As East and West meet through the worldwide web, we will hear more of
such stories, even of Christian martyrs.
Apostates are those who leave a religion, in this case Islam, whether
they become atheists or converts to another religion. What should
happen to them according to the Quran, the traditions (or hadith), and
later legal rulings? Have these modern clerics and judges strayed from
original Islam?
This article exposes and analyzes the source of these anti-freedom of
religion laws in Islam today.
The Quran
It must be conceded that automatic death for apostasy is not as
prominent a theme in the Quran as one would expect. For instance,
these verses condemn it, but its punishment is reserved for divine
judgment in the Last Day, or its punishment is not clear down here on
earth: Suras 2:217; 3:72, 86-87, 90; 4:137; 5:54; 16:106; 33:14;
47:25-27; 73:11; and 74:11.
Further, according to the historical context of Sura 5:33, which
commands mutilation and crucifixion for striving against Allah and
Muhammad, some Arab tribesmen turned away from Islam, but they also
murdered a shepherd and stole livestock. Thus, more than apostasy is
in view here. Nonetheless, the hadith uses this context to justify
death for apostates, as reviewed in this article.
Are there clear verses about execution down here on earth for apostasy
alone? The next three passages are sufficient to justify this, in
earliest Islam, the original community that Muhammad was founding.
(1) Sura 4 was revealed in Medina over a period of three years (AD
625-627). At this point some Muslims have not immigrated to Medina
when the invitation had been given. A group of them, called the
hypocrites, had embraced Islam with reservations. Sometimes they
supported Muhammad from a geographical and religious distance, for
example in saying prayers the Muslim way. At other times, they seemed
to help the enemies of Islam (see Abul A'La Maududi, The Meaning of
the Quran, vol. 1, pp. 361-62, notes 116-117).
In Sura 4:88-89 Allah tells the prophet how to deal with these
particular hypocrites.
4:88-89 Then what is the matter with you that you are divided into two
parties about the hypocrites? Allah has cast them back (to disbelief)
because of what they have earned. Do you want to guide him whom Allah
has made go astray? And he whom Allah has made to go astray, you will
never find for him any way (of guidance) 89 They wish that you reject
(Faith), and thus that you all become equal (like one another). So,
take not Auliya (protectors or friends) from them, till they emigrate
in the way of Allah (to Muhammad). But if they turn back (from Islam),
take (hold of) them and kill [q-t-l] them wherever you find
them . . . . (Al-Hilali and Khan, parenthetical insertions are theirs;
mine in brackets)
We should note two facts from these verses. First, Allah himself made
the hypocrites go astray, yet he orders them killed. Second, the
Arabic verb qatala is used (root is q-t-l), and this word means
exclusively to fight, kill, war, battle, or slaughter.
Next, verse 90 says that if these nominal Muslims seek peace, not war,
then Allah has not opened a way for Muhammad to fight them. He must
allow them to live in their state of hypocrisy. However, as verse 89
says, if they turn back both from emigrating and Islam, then they
shall be battled. So there is no ambiguity about Muhammad's policy on
full apostates-death.
For the final two passages, we allow Sayyid Abul A'La Maududi (d.
1979), a traditional and respected commentator of the Quran, to walk
us through Islamic policy on apostasy, as revealed in the Quran (The
Meaning of the Qur'an, vol. 2 of 6).
(2) Sura 9 is the last one to be revealed in its entirety. By now,
Muhammad has a strong military, so he is about to "deal" with
opponents once and for all. Three verses in this sura command striving
(jihad) and then fighting (qital) against hypocrites and unbelievers
(73-74 and 123). In these two verses, the hypocrites and unbelievers
are not full apostates, according to Maududi.
The Quran says:
9:73-74 O Prophet, strive [j-h-d] hard against the disbelievers and
the hypocrites and be adamant and stern with them . . . they did utter
the words of unbelief. Thus, they were guilty of unbelief after they
professed Islam . . . If even now they repent of their misbehavior, it
will be good for their own selves, but if they do not repent, Allah
will chastise them with a painful chastisement in this world and the
Hereafter . . . . (Maududi, vol. 2, p. 213)
These two verses say three things about these near-apostates.
First, hypocrites stood aloof from Islam, yet they mouthed words of
support-sometimes. At other times they opposed Muhammad, especially in
his long and difficult Tabuk Crusade against the Byzantine Christians
in late AD 630. They refused to go. Muhammad could not tolerate this
wishy-washy behavior. Most important, he could not tolerate
opposition, at this late stage.
Second, the more ambiguous word jihad is used. This implies that the
ultimate command to kill the hypocrites and unbelievers has not yet
been given clearly. But they have been promised "painful chastisement
in this world." How? The Muslim community has other methods of
"striving" with them instead of killing them, such as ostracism,
denial of their oaths in a court of law, closed doors of offices and
positions, and contempt in social meetings (Maududi, vol. 2, p. 219,
note 82).
Third, the hypocrites are still given the opportunity to repent. "If
they now repent of their misbehavior, it will be good for
them" . . . . This means, according to Maududi, that they are not full
apostates, even though they uttered words of unbelief. But this chance
for repentance is short lived, as the next verse reveals.
(3) In Sura 9:123 the hypocrites have been merged with the
unbelievers, so they are now apostates.
The Quran says:
9:123 O Believers, fight [q-t-l] with these disbelievers who are near
you, and they should find you firm and stern. (Maududi, vol. 2, p.
249)
Maududi notes two differences between verses 73 and 123. First, jihad
(j-h-d) and qital (q-t-l) are used in each, respectively; and, second,
only one key word describes the enemies of Islam in verse 123, whereas
two words describe them in verse 73.
The only difference between the two Commands is that in v. 73 the
Muslims were asked to do Jihad with them, while in this verse [123]
stronger words, "fight with them," have been used, which were meant to
impress on them that they should crush the hypocrites thoroughly and
completely. Another difference in the wording is that in v. 73, two
different words "disbelievers and hypocrites," have been used, while
in this verse [123] only one word, "disbelievers," has been used so
that the hypocrites should forfeit all their claims as Muslims, for
there was room for this concession in the word "hypocrite." (vol. 2,
p. 253, note 121, insertions mine)
Maududi says that the word "hypocrites" means a reprieve, but this
word has been removed, and "disbelievers" has been supplied, which
eliminates the reprieve. Recall that Sura 9:73-74 says that the
hypocrites made some confession of unbelief after they professed
Islam, so the implication is clear from verse 123, added to verses
73-74, as follows: Even though neither Maududi nor verse 123 uses
"apostasy" as such, these hypocrites-declared-unbelievers should be
fought and crushed thoroughly and completely.
The hadith
The hadith are the records or traditions about Muhammad's words and
actions outside of the Quran. This body of literature and the Quran
form the foundation of later classical law. Bukhari (d. AD 870) is
considered one of the most reliable hadith collectors and editors, if
not the most reliable. Four examples from Bukhari and two hadiths
cited by Maududi suffice to give us an idea of how harshly early Islam
treats apostates.
(1) Bukhari records this tradition traced back to Muhammad himself in
a legal context. It gives three reasons for shedding a Muslim's blood.
One of them is apostasy.
Allah's Apostle said, "The blood of a Muslim who confesses that none
has the right to be worshipped but Allah and that I am His Apostle,
cannot be shed except in three cases: In Qisas [like-for-like
punishment] for murder, a married person who commits illegal sexual
intercourse and the one who reverts from Islam (apostate) and leaves
the Muslims." (Bukari)
(2) This hadith says that some "atheists" were brought to Ali,
Muhammad's son-in-law and cousin, and he burned them alive.
. . . The news of this event reached Ibn Abbas [Muhammad's cousin and
highly reliable transmitter of traditions] who said, "If I had been in
his [Ali's] place, I would not have burnt them, as Allah's Messenger
forbad it, saying, 'Do no punish anybody with Allah's punishment
(fire).' I would have killed them according to the statement of Allah
Messenger, 'Whoever change[s] his Islamic religion, then kill
him.'" (Bukhari, Apostates, no. 6922; online source)
Evidently, these "atheists" were once Muslims, but they no longer
followed Muhammad's way. The Islam of Ali and Ibn Abbas, Muhammad's
family, would not tolerate freedom of religion, so Ali burned them
alive. Ibn Abbas would have beheaded them because fire as a punishment
is reserved only for Allah.
(3) After Muhammad dies of a fever in AD 632, the tribes in Arabia
revolted against Islam. Evidently, they honored this religion only
because the prophet grew in military prowess. But shortly after he
died, they dropped their allegiance to him. However, his right-hand
companion Abu Bakr was appointed successor or Caliph upon Muhammad's
death (ruled AD 632-634). This is how he deals with the revolt.
When Allah's Messenger died and Abu Bakr was elected as a Caliph after
him, some of the Arabs reverted to disbelief. 'Umar said to Abu Bakr,
"How dare you fight the people while Allah's Messenger said, 'I have
been ordered to fight the people till they say, "None has the right to
be worshipped but Allah." And whoever says: "None has the right to be
worshipped but Allah" saves his wealth and his life from me unless he
deserves a legal punishment justly, and his account will be with
Allah!"'" Abu Bakr said, "By Allah, I will fight him who discriminates
between Zakat and Salat (prayers), for Zakat is the compulsory right
to be taken from the wealth. By Allah, if they refuse to give me even
a tying rope which they use to give to Allah's Messenger, I would
fight them for withholding it." 'Umar said, "By Allah, it was nothing,
except I saw that Allah had opened the chest of Abu Bakr to the fight,
and I came to know for certain that that (i.e. the decision to fight)
was the truth." (Bukhari)
In this passage, zakat "is the compulsory right to be taken from the
wealth" of the Arab tribes. Abu Bakr zealously fights for every last
scrap of wealth from them. Even if they withhold a "tying rope," he
will battle them for it. In the end, the first Caliph was successful.
The tribes were subdued.
(4) As the final example from Bukhari's collection, this hadith
promises a reward on the Day of Resurrection for killing apostates in
the last days:
. . . No doubt I heard Allah's Apostle saying, "During the last days
there will appear some young foolish people who will say the best
words but their faith will not go beyond their throats (i.e. they will
have no faith) and will go out from (leave) their religion as an arrow
goes out of the game. So, wherever you find them, kill them, for
whoever kills them shall have reward on the Day of
Resurrection." (Bukhari)
Next, Maududi cites two hadiths that he considers reliable. Both say
that a Christian or Christians converted to Islam, disliked it, and
then switched back to Christianity. Ali is Muhammad's cousin and son-
in-law and fourth Caliph (ruled AD 656-660), who was assassinated
while praying in a mosque. How does he treat these Christians?
Tolerantly?
(5) This Christian was martyred after he proclaimed the Lordship of
Jesus Christ over himself and possibly even over Ali.
. . . A man who was formerly a Christian, then was Muslim, and again
became a Christian was brought before Ali. Ali asked him: What is the
cause of your conduct? He replied: I have found the religion of the
Christians better than your religion. Ali asked: What is your belief
about Jesus? He said: He is my Lord (Rabb); or else he said: He is
Lord of Ali. Hearing this, Ali ordered that he be executed.
(6) These Christians were martyred after they realized that their
first religion, Christianity, was far more excellent than all other
religions, even Islam. Note what Ali does to their children.
. . . Ali was informed about a group of Christians who had become
Muslims and then became Christians again. Ali arrested them, summoned
them before himself and enquired about the truth of the matter. They
said: We were Christians. Then we were offered the choice of remaining
Christians or becoming Muslims. We chose Islam. But now it is our
opinion that no religion is more excellent than our first religion.
Therefore we have become Christians now. Hearing this, Ali ordered
these people to be executed and their children enslaved.
Slavery has a long and dreadful history in Islam.
Source: The Punishment of the Apostate According to Islamic Law, for
the last two hadiths; and scroll down to "Views of the Rightly Guided
Caliphs," nos. 6 and 7
This section of Bukhari's hadith deals with apostates. This article
has many more hadiths than the ones cited in this present article.
Classical Islamic law
Sharia is Islamic law based on the Quran and the hadith. Fiqh is the
science of applying and interpreting sharia, done by qualified judges
and legal scholars. We look at two of the most widespread and
influential schools in orthodox Sunni Islam: those of Shafii (d. 829)
and Malik (d. 795).
(1) Malik was also a reliable collector of hadith.
In one long hadith, Malik first lays the foundation that execution is
legal.
Yahya related to me . . . that the Messenger of Allah . . . said, "If
someone changes his religion-then strike off his head!"
The first class of apostates leaves Islam for something else, but they
are not given the opportunity to repent.
They are killed without being called to repent because their
repentance is not recognized. They were concealing their disbelief and
making Islam public, so I do not think that one should call such
people to repent and one does not accept their word.
The second group of apostates leaves Islam and divulges it. What
happens to him?
As for the person who leaves Islam for something else and divulges it,
he is called on to repent. If he does not turn in repentance, he is
killed . . . If they repent, that is accepted from them. (Online
source)
The next hadith in Malik concerns Umar. Recall that in the previous
section Abu Bakr the first Caliph (ruled 632-634) waged wars on tribes
that apostatized from Islam and that Ali the fourth Caliph (r.
656-666) killed Christians. Umar was the second Caliph (r. 634-644),
and he too kills apostates as a matter of policy, except he gives them
three days to repent.
. . . Then Umar inquired, "Do you have any recent news?" He said,
"Yes. A man has become an unbeliever after he was a Muslim." Umar
said, "What have you done with him?" He replied, "We let him approach
and then struck off his head." Umar said, "Didn't you imprison him for
three days and feed him a loaf of bread every day and call on him to
repent that he might . . . return to the command of Allah?" Then Umar
said, "O Allah! I was not present and I did not order it and I am not
pleased since it has come to me." (online source)
(2) The following medieval manual compiled mainly by Ahmad ibn Naqib
al-Misri (d. 1368), Reliance of the Traveler: A Classic Manual of
Islamic Sacred Law, (rev. ed., trans. Nuh Ha Mim Keller, Beltsville,
Maryland: Amana, 1994), summarizes rulings in the Shafii School of
fiqh.
These two laws cover the two requirements that make an apostate liable
for death and the obligation of the caliph or his representative.
o8.1 When a person who has reached puberty and is sane voluntarily
apostatizes from Islam, he deserves to be killed.
o8.2 In such a case, it is obligatory for the caliph (A: or his
representative) to ask him to repent and return to Islam. If he does,
it is accepted from him, but if he refuses, he is immediately killed.
There is no monetary compensation for executing an apostate.
o8.4 There is no indemnity for killing an apostate.
The following eighteen acts, which are broad in scope, entail leaving
Islam.
(1) to prostrate to an idol, whether sarcastically, out of mere
contrariness, or in actual conviction; . . .
(2) to intend to commit unbelief, even if in the future. And like this
intention is hesitating whether to do so or not: one thereby
immediately commits unbelief;
This law says that speaking with a clear mind and deliberation the
doctrine of the Trinity makes one an apostate:
(3) to speak words that imply unbelief such as "Allah is third of
three," or "I am Allah"-unless one's tongue has run away with one, or
one is quoting another, or is one of the friends of Allah . . . in a
spiritually intoxicated state of total oblivion; . . .
(4) to revile Allah or His messenger;
(5) to deny the existence of Allah, His beginningless eternality, His
endless eternality, or to deny any of His attributes which the
consensus of Muslims ascribe to Him;
(6) to be sarcastic about Allah's name, His command, His interdiction,
His promise, or His threat;
(7) to deny any verse in the Koran or anything which by scholarly
consensus . . . belongs to it, or to add a verse that does not belong
to it;
(8) to mockingly say, "I don't know what faith is";
(9) to reply to someone who says, "There is no power or strength
through Allah"; . . .
. . .
(12) when someone asks to be taught the Testification of Faith
[shahada] . . . and a Muslim refuses to teach him it;
(13) to describe a Muslim or someone who wants to become a Muslim in
terms of unbelief (kufr);
(14) to deny the obligatory character of something which by the
consensus of Muslims . . . is part of Islam, when it is well known as
such, like the prayer (salat) or even one rak'a [act of prostration]
from one of the five obligatory prayers, if there is no excuse; . . .
(15) to hold that any of Allah's messengers or prophets are liars, or
to deny their being sent;
A later legal scholar adds the following:
(16) to revile the religion of Islam;
(17) to believe that things themselves or by their own nature have
causal influence independent of the will of Allah;
(18) to deny the existence of angels or jinn . . . or the heavens;
(19) to be sarcastic about any ruling of the Sacred Law;
This law leaves no room for ambiguity about the ultimate goal of
Islam:
(20) or to deny that Allah intended the Prophet's message . . . to be
the religion followed by the entire world.
To sum up, these laws are all about abstract doctrine and belief, not
about physical acts like murder, yet they elicit death. No one is
allowed even to be sarcastic about Islamic law. Some are highly
doctrinal and designed to crush different Islamic doctrines (nos. 5
and 6). No one may deny a passage in the Quran (no. 7). So how can the
violent verses be renounced? Secular science is not permitted to
flourish (no. 17). Clearly, these laws chill and stifle freedom of
religion, thought, and speech.
Can or will Islamic countries revise or move past classical fiqh that
is rooted in the Quran and sound hadith?
Conclusion
The reason Islam today shuts down freedom of religion is obvious. It
is following its origins. The Quran came down allegedly from Allah
through Gabriel, and Muhammad in his example was inspired by his
deity. Islamic law flows out of these two sources.
However, when a religion suppresses free speech and dissent, it
testifies against itself. What are the religious leaders trying to
hide? Why is criticism shut down? If Islam really holds the Ultimate
Truth and Final Revelation, then it should fear no challenge. The
leaders should be able to defend it by words alone, for its appeal
should be self-evident. People should flock to it willingly and
without threat of violence. On the other hand, if people want to leave
it-an unimaginable thought since Islam is so awesome-then they should
be allowed to go without persecution or a sword hanging over their
heads.
The ideal is for Islam to reform itself. Moderate Muslims believe that
automatic execution of apostates does not have a secure basis in the
Quran and early Islam. They may be right about this. It certainly is
not a dominant theme. But can or will these moderates reform Islam on
this subject? Can they persuade their more traditional fellow Muslims
who follow the hadith and classical fiqh closely? Will they write
numerous articles and books explaining why execution for apostasy is
not found in the Quran? This would benefit all societies everywhere,
for it would open the door for many to leave Islam, which is a
burdensome and severe religion.
If not, then another strategy must be played out.
First, Islamic law must never be imposed or legitimized around the
world. It is too barbaric. Freedom of religion must be given wide
latitude. If it means criticizing the prophet, the Quran, and Islamic
law itself, then freedom is still better than repression.
Second, free leaders all over the world must put pressure on
oppressive Islamic governments. This news report shows exactly that
happening.
Third, with the advent of the worldwide web, information flows freely,
shining a light in the darkness. Ordinary citizens should keep track
of Islamic oppression, sending emails to each other and reputable web
logs (blogs). An informed citizenry is a free one, and maybe free
citizens can help the oppressed across the globe. Contributions to a
reputable human rights organization is another way to help.
Supplemental Material
If the readers would like to see the Quran in multiple translations,
they should click on this website.
This article explains why the West must preserve freedom of speech and
the Biblical basis of such freedom. Scroll down to the section on the
New Testament, which diametrically opposes the Quran on freedom.
Unlike Muhammad, Jesus never persecuted anyone who decided to leave
him (John 6:60-70).
This report tracks the application of apostasy laws around the world,
citing many examples.
This older but still accurate dictionary has a brief entry. Scroll
down to "Apostasy from Islam."
This mid-sized chapter was written by an older generation Christian
who knew Islam and Arabic thoroughly. It also analyzes some legal
rulings.
This is a short section in an online book. It surveys the main ideas
on apostasy.
This short entry in an index to Islam has a list of Quranic verses and
explains some Arabic words.
This short article contrasts Islam's coercion of conscience with
Christianity's freedom of conscience.
This website has a booklet on apostasy.
Addendum
Maududi uses Sura 9:11-12 to justify executing apostates. Muhammad has
a strong military. These verses continue Muhammad's policy in Sura
9:1-5 of threatening the polytheists with death, ambushes, and
besiegements.
9:11-12 . . . Yet if they [idolaters] repent even now, and establish
Salat [prayer five times a day] and pay Zakat dues [forced "charity"
tax], then they shall be your brethren in faith . . . But if they
break their oaths after making compacts and revile your Faith, you
should fight [q-t-l] with these ringleaders of disbelief because their
oaths are not trustworthy: it may be that sword alone will restrain
them. (Maududi, vol. 2, p. 179, insertions in brackets are mine)
Maududi says that according to the historical context, the "compacts"
and "oaths" are not political treaties, but the acceptance of Islam.
But after this renunciation and mockery of Islam, they become
apostates. Muslims are therefore commanded to fight them. The Arabic
root word q-t-l is used. Recall that it means to fight, kill, war,
battle and slaughter. It has no ambiguity or broader meaning, as jihad
does.
However, Maududi's interpretation is not as secure as it first seems.
It could very well be the case that "compacts" and "oaths" are
political. Verses 3 and 4 support this political interpretation, for
Muhammad warns the polytheists that his treaty obligations with them
will come to an end, and at that time they were not Muslims. So the
polytheists did not leave Islam because they were not part of it in
the first place. But at least Maududi works hard at finding Quranic
justification for killing apostates from Islam, ironically.
Source: The Punishment of the Apostate According to Islamic Law,
scroll down to "The Proof from the Qur'an for the Commandment to
Execute the Apostate"
--------------------------------------------------------------------------------
Copyright by James Malcolm Arlandson.
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Articles by James Arlandson
Answering Islam Home Page

 Bergamo, sassi da cavalcavia: donna ferita
Hai la stessa logica di un matto strabico che fa le parole crociate
durante la ricreazione.
Ti sfugge la differenza che la nostra societa' superiore occidentale
condanna e punisce
tali episodi. Ed il nostro stato di diritto (superiore, perche' del
mondo civile occidentale)
nella punizione e' implicita la possibilita' di rieducazione e
reintegrazione del soggetto,
cosa non contemplata nella merda che tu difendi.
Eccoti il decalogo dei tuoi amici talibani in cui la violenza fa parte
del loro ordinamento:
utti i cittadini devono pregare cinque volte al giorno.
se e' tempo di preghiera e sei scoperto a fare qualcos'altro
sarai percosso.
tutti gli uomini devono avere la barba. La giusta lunghezza e' almeno
di un palmo sotto il mento. Se non rispetti questa regola sarai
percosso.
tutti i ragazzi devono indossare il turbante. I ragazzi della prima
elementare
fino alla prima media devono indossare il trurbante nero, le classi
piu' alte
indosseranno quello bianco.
cantare e' proibito
ballare e' proibito
giocare a carte, a scacchi etc. e' proibito.
scrivere libri, guardare film, e dipingere quadri e' proibito
se rubi ti sara' tagliata la mano, se rubi ancora il tuo piede sara'
amputato.
se non sei musulmano non pregare dove puoi essere visto da musulmani,
se lo fai sarai percosso e
messo in prigione.
se sei scoperto mentre tenti di convertire un musulmano alla tua fede,
sarai decapitato.
donne attenzione:
starete rinchiuse a casa per tutta la giornata. una donna non deve
passeggiare senza meta per la strada.
se vai fuori devi essere accompagnata da un mahram , un uomo od un
parente.
se sei scoperta da sola per strada sarai percossa e mandata a casa.
non mostrare mai il tuo volto per nessun motivo, lo manterrai coperto
con il burqua, se non lo
fai sarai seriamente percossa
i cosmetici sono proibiti
i gioielli sono proibiti
non indosserai vestiti per renderti attraente
non parlerai se non per rispondere
non guardare gli uomini negli occhi
non ridere in pubblico, se lo fai sarai percossa
non mettre lo smalto sulle unghie. se lo fai tutte le dita
saranno amputate.
alle ragazze e' proibito andare a scuola. tutte le scuole per ragazze
saranno chiuse immediatamente
alle donne e' proibito lavorare
se sei colpevole di adulterio sarai lapidata a morte.