Juu ya Katiba ya Amerika kutoka kwa Mtazamo wa Kurani na Agano la Madinah

Imad-ad-Dean Ahmad

This paper is by no means an exhaustive comparison of the American Constitution with the Qur’an and the Madinah Covenant. Rather, it explores the kinds of insights that a comparison between these two documents may suggest. Kwa hiyo, the constitutional topics selected are those in which the author or the commentators on earlier drafts perceived an assessment within the Islamic sources.4 This paper should be taken as an invitation for future studies with more systematic comparisons. In addition to rational inference from the text of the Qur’an and of the Madinah Covenant, I shall draw on the views of the Prophet’s Companions as recorded in the leading Hadith books. Analogously, the views of the Founding Fathers of the American Republic on constitutional
matters are articulated in The Federalist Papers.We shall begin by reviewing the Madinah Covenant, na kisha kutathmini malengo ya Katiba kama ilivyoonyeshwa katika utangulizi. Baada ya hapo, tutachunguza mada anuwai katika sehemu kuu ya maandishi ambayo yanafaa kwa mtihani uliopendekezwa hapa. Hasa, haya ni majukumu ya matawi ya serikali kulingana na mgawanyo wa madaraka, jukumu la uchaguzi katika kuamua mkuu wa nchi ajaye, adhabu ya uhaini, kuwepo kwa biashara ya utumwa na ubaguzi wa rangi, aina ya serikali ya jamhuri, masharti ya marekebisho ya Katiba, mitihani ya kidini, na Mswada wa Haki. hatimaye, tunazingatia hoja za Madison kuhusu jinsi Katiba inavyoweza kuchukuliwa kuwa kielelezo cha kuepuka fitna.
The Madinah Covenant That Muslims attach great significance to their organization as a political community can be seen in the fact that their calendar is dated neither from the birth nor the death of the Prophet, but from the establishment of the first Muslim polity in the city-state of Madinah in 622. Before Madinah was founded, the Arabs had no state to “establish justice, insure domestic
tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty” The custom at that time was that those who were too weak to protect themselves became clients of a protector (wali). Muhammad, himself an orphan, was brought up under the protection of his uncle Abu Talib.
After his uncle’s death in 619, Muhammad alipokea mwaliko kutoka kwa makabila ya Kiarabu yenye uhasama ya Yathrib kutawala huko. Mara moja huko Yathrib, aliingia agano na wakazi wake wote, iwe wameukubali Uislamu au la. Hata Wayahudi walioishi viunga vya jiji walijiunga nayo.

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