Book contents
- Frontmatter
- Contents
- Acknowledgements
- 1 Introduction
- 2 ISLAM AND DEMOCRACY: Re-examining the Intricate Relationship
- 3 ISLAM AND DISCOURSES ON DEMOCRACY IN INDONESIA: Definition, Historical Account, and Muslims’ Approaches to Democracy
- 4 ISLAMISM IN POST-NEW ORDER INDONESIA: Explaining the Contexts
- 5 THEOLOGY OF RESISTANCE: On the Utopian Islamist Rejection of Democracy
- 6 TOWARDS A HOME-GROWN DEMOCRACY? On the Meliorist Islamist Acceptance of Democracy
- 7 INTERSECTION AND RUPTURE: Piety, Pragmatism, and Power Contests among the Islamists
- 8 CONCLUSION: Findings and Theoretical Reflection
- Appendix 1 Full Text of the Madinah Charter (622 C.E.)
- Appendix 2 Yogyakarta Charter
- Bibliography
- Index
- About the Author
Appendix 1 - Full Text of the Madinah Charter (622 C.E.)
Published online by Cambridge University Press: 21 October 2015
- Frontmatter
- Contents
- Acknowledgements
- 1 Introduction
- 2 ISLAM AND DEMOCRACY: Re-examining the Intricate Relationship
- 3 ISLAM AND DISCOURSES ON DEMOCRACY IN INDONESIA: Definition, Historical Account, and Muslims’ Approaches to Democracy
- 4 ISLAMISM IN POST-NEW ORDER INDONESIA: Explaining the Contexts
- 5 THEOLOGY OF RESISTANCE: On the Utopian Islamist Rejection of Democracy
- 6 TOWARDS A HOME-GROWN DEMOCRACY? On the Meliorist Islamist Acceptance of Democracy
- 7 INTERSECTION AND RUPTURE: Piety, Pragmatism, and Power Contests among the Islamists
- 8 CONCLUSION: Findings and Theoretical Reflection
- Appendix 1 Full Text of the Madinah Charter (622 C.E.)
- Appendix 2 Yogyakarta Charter
- Bibliography
- Index
- About the Author
Summary
In the Name of Allah, In the name of God the Compassionate, the Merciful.
1. This is a document from Muhammad the Prophet (may Allah bless him and grant him peace), governing relations between the Believers, that is, Muslims of Quraysh and Yathrib and those who followed them and worked hard with them. They form one nation — Ummah.
2. The Quraysh Mohajireen will continue to pay blood money, according to their present custom.
3. In case of war with anybody they will redeem their prisoners with kindness and justice common among Believers. (Not according to pre- Islamic nations where the rich and the poor were treated differently.)
4. The Bani Awf will decide the blood money, within themselves, according to their existing custom.
5. In case of war with anybody all parties other than Muslims will redeem their prisoners with kindness and justice according to practice among Believers and not in accordance with pre-Islamic notions.
6. The Bani Saeeda, the Bani Harith, the Bani Jusham, and the Bani Najjar will be governed on the lines of the above (principles).
7. The Bani Amr, Bani Awf, Bani Al-Nabeet, and Bani Al-Aws will be governed in the same manner.
8. Believers will not fail to redeem their prisoners; they will pay blood money on their behalf. It will be a common responsibility of the Ummah and not of the family of the prisoners to pay blood money.
9. A Believer will not make the freedman of another Believer as his ally against the wishes of the other Believers.
10. The Believers, who fear Allah, will oppose the rebellious elements and those that encourage injustice or sin, or enmity or corruption among Believers.
11. If anyone is guilty of any such act, all the Believers will oppose him even if he be the son of any one of them.
12. A Believer will not kill another Believer, for the sake of an un-Believer. (that is, even though the un-Believer is his close relative).
13. No Believer will help an un-Believer against a Believer.
14. Protection (when given) in the Name of Allah will be common. The weakest among Believers may give protection (in the Name of Allah) and it will be binding on all Believers.
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- Islamism and Democracy in IndonesiaPiety and Pragmatism, pp. 265 - 269Publisher: ISEAS–Yusof Ishak InstitutePrint publication year: 2010