Found this interesting article in a Canadian newspaper, of all places. Mr. Byfield has some interesting questions. Will the muslim posters here have some interesting answers?
Geoff
Dying to know about Islamic reality
By Ted Byfield
Why, one wonders, are the Canadian media not seeking out Muslim spokespeople in Canada for their comment on the sad case of Abdul Rahman.
Surely here is a situation that offers a splendid opportunity for Muslim organizations to explain the workings of their religion and put at ease the growing concerns of many Canadians about some aspects of their faith.
Rahman is an Afghan citizen who found work for a Christian aid agency in Pakistan and converted to Christianity 14 years ago.
In response, his family back in Pakistan took custody of his two daughters.
Rahman has now returned to his native country and applied for the custody of his children.
His family reported him to Afghan authorities who have arrested him on a charge of converting to Christianity, an offence under Islamic "Sharia" law.
If convicted, he faces a possible death sentence.
The judge presiding over his case in Khabul has said Rahman can be acquitted if he renounces his Christian convictions and returns to Islam.
So far, Rahman has refused to do this.
The judge is baffled by the reaction to Rahman's arrest.
"In this country, we have a perfect constitution," he said in an interview with a Canadian journalist.
"It is Islamic law and it is illegal to be a Christian and should be punished. In your country two women can marry. I think that is very strange."
Certain questions arise here. Is it true that Islamic law makes the conversion of a Muslim to Christianity, or any other religion, a capital offence?
Is it true the Qur'an requires his execution?
Is it true, as has been frequently reported, that it is illegal to preach the Christian gospel in a country under Islamic law?
Is this also punishable by death?
Is it true the goal of the Islamic faith is to bring all the countries of the world under Islamic law?
In short, is one objective of the Muslim faith purely political?
Is it the aim of Canadian Muslims to bring such a "perfect constitution" to Canada?
And if they succeeded, and Canada became an Islamic country, would the Christians be allowed to continue preaching the Gospel, including to Muslims?
If all these things are true, then would it not follow that Muslims are opposed to freedom of religion?
Obviously, if you cannot preach a religion, then this is a central prohibition against its practice.
How therefore can a Muslim contend that he supports the Charter of Rights and Freedom?
In the western world, Muslims are certainly free to preach and practise Islam. They are not arrested.
If a Christian converts to their faith, the Christian is not put in jail and brought to trial.
Christians would certainly pray for his soul, but I know of nothing in the Christian Bible that requires his execution.
Do Muslims perhaps regard this reaction as a weakness in Christianity?
How do Muslims reconcile these Qura'nic requirements with their portrayal of Islam as a religion devoted to peace, goodwill and mutual understanding?
Or, in the view of their faith, is such benevolence confined to relations among Muslims, not to their dealings with "infidels."
And if this proscription exists, ought they not to include it in their portrayal of their faith.
The rule would be: "Love your neighbour as yourself, provided he is a Muslim."
I know this column sounds nasty and aggressive, but I don't mean it to be.
I know Muslims whose devotion to God is certainly as heartfelt as that of most Christians I know.
But if I talk to them about faith in Jesus Christ, about His death, and the Christian belief that He died to save all men, Muslims included, from the inevitable consequences of human behaviour, are they secretly saying to themselves: "When Islam prevails in this country, he would not dare say this to me, because he could be put to death for doing it."
Thoughts such as this tend to inhibit free and open discussion.
Surely, therefore, the people who speak for Islam should confront the implications of the Rahman affair.
So should the non-Muslim academics who urge us to study and learn from Islam.
What might we learn here?
These are questions that need to be asked.
And answered.
Geoff
Dying to know about Islamic reality
By Ted Byfield
Why, one wonders, are the Canadian media not seeking out Muslim spokespeople in Canada for their comment on the sad case of Abdul Rahman.
Surely here is a situation that offers a splendid opportunity for Muslim organizations to explain the workings of their religion and put at ease the growing concerns of many Canadians about some aspects of their faith.
Rahman is an Afghan citizen who found work for a Christian aid agency in Pakistan and converted to Christianity 14 years ago.
In response, his family back in Pakistan took custody of his two daughters.
Rahman has now returned to his native country and applied for the custody of his children.
His family reported him to Afghan authorities who have arrested him on a charge of converting to Christianity, an offence under Islamic "Sharia" law.
If convicted, he faces a possible death sentence.
The judge presiding over his case in Khabul has said Rahman can be acquitted if he renounces his Christian convictions and returns to Islam.
So far, Rahman has refused to do this.
The judge is baffled by the reaction to Rahman's arrest.
"In this country, we have a perfect constitution," he said in an interview with a Canadian journalist.
"It is Islamic law and it is illegal to be a Christian and should be punished. In your country two women can marry. I think that is very strange."
Certain questions arise here. Is it true that Islamic law makes the conversion of a Muslim to Christianity, or any other religion, a capital offence?
Is it true the Qur'an requires his execution?
Is it true, as has been frequently reported, that it is illegal to preach the Christian gospel in a country under Islamic law?
Is this also punishable by death?
Is it true the goal of the Islamic faith is to bring all the countries of the world under Islamic law?
In short, is one objective of the Muslim faith purely political?
Is it the aim of Canadian Muslims to bring such a "perfect constitution" to Canada?
And if they succeeded, and Canada became an Islamic country, would the Christians be allowed to continue preaching the Gospel, including to Muslims?
If all these things are true, then would it not follow that Muslims are opposed to freedom of religion?
Obviously, if you cannot preach a religion, then this is a central prohibition against its practice.
How therefore can a Muslim contend that he supports the Charter of Rights and Freedom?
In the western world, Muslims are certainly free to preach and practise Islam. They are not arrested.
If a Christian converts to their faith, the Christian is not put in jail and brought to trial.
Christians would certainly pray for his soul, but I know of nothing in the Christian Bible that requires his execution.
Do Muslims perhaps regard this reaction as a weakness in Christianity?
How do Muslims reconcile these Qura'nic requirements with their portrayal of Islam as a religion devoted to peace, goodwill and mutual understanding?
Or, in the view of their faith, is such benevolence confined to relations among Muslims, not to their dealings with "infidels."
And if this proscription exists, ought they not to include it in their portrayal of their faith.
The rule would be: "Love your neighbour as yourself, provided he is a Muslim."
I know this column sounds nasty and aggressive, but I don't mean it to be.
I know Muslims whose devotion to God is certainly as heartfelt as that of most Christians I know.
But if I talk to them about faith in Jesus Christ, about His death, and the Christian belief that He died to save all men, Muslims included, from the inevitable consequences of human behaviour, are they secretly saying to themselves: "When Islam prevails in this country, he would not dare say this to me, because he could be put to death for doing it."
Thoughts such as this tend to inhibit free and open discussion.
Surely, therefore, the people who speak for Islam should confront the implications of the Rahman affair.
So should the non-Muslim academics who urge us to study and learn from Islam.
What might we learn here?
These are questions that need to be asked.
And answered.