C
Contarini
Guest
Indeed. This is something I have frequently pointed out on this forum! Of course, none of us are immune from the occasional double standard–it’s a human tendency.One thing that often upsets me is the double standards my fellow Catholics have.
I have heard this claim. Depending on which Islamic society we are comparing to which European society, it might have some truth. But by and large it seems to me that the practice of the two religions was more or less the same. Islam has clearer and more precise instructions, which served to protect non-Muslims to some degree in the Middle Ages and now sometimes work to make traditional Muslims resistant to modern norms of religious freedom. However, in practice Christians mostly adopted something like the Muslim “dhimmitude” approach, just as Muslims in practice came to apply this concept to Hinduism even though in principle it was supposed to apply only to “people of the Book.” The major difference was that if Muslim rulers felt inclined to exile non-Muslims (as late medieval Christian rulers sometimes did to non-Christians), they had instructions in their own law telling them not to do so. But I’m not sure that they ever did feel so inclined. Certainly Islamic societies were generally more cosmopolitan than Western Europe during the Middle Ages.It seems odd that some amongst us Catholics are so critical of the ‘tolerance’ of Islamic history. Whilst it certainly has its dark times, compared to its comparitive Europe it was really quite liberal.
I believe that the breakdown of the relative tolerance found in Spain was due initially to the Almoravids, not to the Christians.
I have found Richard Fletcher’s The Cross and the Crescent very helpful in describing the patterns of Christian-Muslim interaction during the Middle Ages.
I don’t think it’s a matter of “can’t,” but rather of elements in the tradition that resist or facilitate such an accommodation.Maybe general rights of the dhimma were not quite up to the standard of the modern concept of ‘freedom of religion,’ but it would seem naive to think a rich tradition like Islam can’t accomodate such a view as Christiaity has.
That’s generally superior to the Christian practice, as established by Ambrose in the 4th century.The chapter Al-Siyar in Al Hidaya (one oth the most authorotative works in the Hanafi school) makes interesting reading:
If non Muslims pay the jizya they have ‘the same right as Muslims.’
Non payment of the jizya does not invalidate agreement only joining the enemy
Its only due on free able bodied adult males, even monks and the poor are excempt (even the cost is small)
A Muslim in Dar al Har or Dar al Amn (Abode of trust, what the West is) are not to be treacherous and must observe the laws of the land as a sacred trust.
Churches/synagogues etc can’t be newly built but can be repaired or rebuilt
Christians had a similar rule, but in practice tended to define “forced conversion” so narrowly that it was hard to avail oneself of this rule. I can’t remember where, but I’ve read an example of a Jew who converted to save his life from a Christian mob–his claim was rejected because at the time no one was actually threatening him with a weapon (he was inside the church taking sanctuary, and was told by the church officials that they could not continue to guarantee his safety unless he accepted baptism). I believe, though I may be wrong, that Muslims have often similarly “bent” the rule against forced conversion.In the chapter on Hadd it states that a forced conversion is invalid so that if one were to revert they would not have any punishment.
That’s an extremely interesting point. I’d like to see you and Khalid discuss thisPerhaps its worth noting that Dar al Islam is defined here, by Abu Hanifa, as anywhere where Muslims are not stopped from praying.
Are you sure that the Hanafi view you describe was the position given to the masses as a whole? That seems like a rather improbable claim, since it was the opinion of just one school. I’d like to see evidence for that.If you trawl through all the books of jurisprudence then you’'ll find less understanding opinions, but they are not the norm (they are really there as discussion points between teacher and student). Generally the scholars of Islam have enjoyed healthy debate, but this does not mean its all available to the masses - traditionally. The masses on the whole only got the ‘mu’tamad’ positions, as articulated above.