Prophet Muhammad thought that flexibility of religious beliefs and public rights were important elements of a "Muslim country," inning accordance with an evaluation of the prophet's agreements with Christians.
Craig Considine, a lecturer in Rice University's sociology division, examined "The Agreements of the Prophet Muhammad with Christians" and found that these contracts established flexibility of religious beliefs and public rights for Christians living within the "ummah" (Arabic for "community"). He argues that the agreements can be used to develop a more powerful autonomous collaboration in between Muslims and Christians in the Islamic globe and somewhere else.
slot-mesin-teraman cara berjudi slot online
His evaluation shows up in the journal Religious beliefs.
"These agreements were designed to protect and also protect peaceful Christian neighborhoods, not attack them," Considine says. "The research plainly shows that modern Islamic specifies that mistreat and differentiate versus Christians cannot be warranted in light of Prophet Muhammad's agreements."
‘I GRANT SECURITY TO THEM'
The agreements were written in between 622 and 632 CE. Considine says it's presumed they were written because of Prophet Muhammad's desire to develop alliances to reinforce his new community and because of his favorable communications with participants of the Christian belief.
The paper checks out the prophet's agreements with the monks of Mount Sinai, the Christians of Najran, the Christians of Persia, and the Christians of the Globe.
In "The Agreement of the Prophet with the Christians of Persia," the prophet was emphatic on the issue of complete spiritual flexibility in the following flow:
"And also as they recognize and respect me, so will Muslims take care of that individuals as being under our protection and whensoever any distress or pain will surpass (Christians), Muslims will hold themselves in duty bound to aid and take care of them, for they are an individuals based on my Country, obedient to their word, whose helpers also they are. It therefore appertains for my benefit to take care of their convenience, protection and aid, in face of all resistance and distress, reducing everything that becomes a means to their spoliation."
Considine says a similar—if not identical—passage is found in the 3 various other agreements dealt with in this paper.
"Prophet Muhammad made it clear that flexibility of religious beliefs is a fundamental right for Christians residing in a Muslim country," he says. "His cordial connections with Christians weren't due merely to political efficiency or individual goals, but instead they resulted from his idea that Christians should have the ability to freely practice their own belief according to their own will. Christian Persians were under no compulsion whatsoever to approve or decline Islam."
Considine also keeps in mind that Prophet Muhammad thought that a Muslim country must also prolong public rights to Christian spiritual leaders, as discussed in "The Agreement of the Prophet with the Christians of the Globe":
"The agreement of Allah is that I should protect their land, their abbeys, with my power, my equines, my guys, my stamina and my Muslim fans in any area, far or nearby, which I should protect their companies. I grant security to them, their churches, their companies, their houses of worship, the places of their monks, the places of their pilgrims, anywhere they may be found."
"The Prophet Muhammad didn't want to cause harm on Christians, neither conflict or encroach on their personal privacy or private property," Considine includes. "For the specify to give choice to several teams means devaluating residents accordinged to their ethnic or social histories."
