http://www.thejakartapost.com/detaileditorial.asp?fileid=20060220.F02&irec=3
        
Islamic law, state of war and peace

Nurrohman, Bandung

The confession of a terror suspect, who was recently arrested in
Central Java for his alleged link to Jamaah Islamiyah (JI) mastermind,
Noordin M.Top, that he had been involved in armed robberies to collect
funds for terrorist activities, has proven police suspicions.

The terrorists see themselves as living in a state of war, in which
killing and stealing are acceptable means to winning the war.

For someone familiar with Islamic law, such opinions are not new. In
classical Islamic law theories, a state of Dar al-Harb (war) is the
opposite of a state of Dar al-Islam (peace). The world during the
classical Islamic period was merely divided by scholars, into these
two categories.

Theoretically, peace is always in conflict, trying to prevent a state
of war. Muslims who adopt or live in Dar al-Islam are obliged to
persuade other nations to abide by Islam. If they (other
nations/religious believers) deny Islam, there are only two options
for them: paying jizyah (taxes), or being attacked and conquered
through jihad -- Holy War.

Non-Muslims who are ready to pay the taxes will be protected by the
Islamic state and get the status of dzimmi bestowed upon them.
Non-Muslims are protected in Dar al-Islam with limited political
rights. While non-Muslims who refuse Islam and refuse dzimmi status,
their blood and wealth are not protected. It means that jihad against
non-Muslim nations/peoples, is used by an Islamic state to change Dar
al-Harb into Dar al-Islam.

As Islam was born in Arabia, as explained by Majid Khadduri in his
book War and Peace in the Law of Islam, Islam was strongly influenced
by Arabic characters who were eager to go to war. Arab tribes, at that
time, were always in a state of war against each other. War as the
principle relation among Arab tribes was then adopted by early Islamic
law scholars and they renewed its role and definition as holy war
toward people who refused to accept Islam.

While noting that Islamic law was the very essence of Islam, scholars
then measured and determined the states that can be grouped to Dar
al-Islam or Dar al-Harb by seeing how far Islamic sharia can be
implemented.

In Islamic law theory, a state of peace is defined as a state that
assures, or at least, does not hinder sharia to be performed freely by
Muslims. A state of war was thus defined as any situation where people
were not able to implement Islamic law.

The debate on whether Indonesia can be categorized as being in Dar
al-Harb or Dar al-Islam emerged well before Indonesia proclaimed
independence.

After the proclamation in 1945, to ensure Indonesia's position as an
Islamic state, some of the founding fathers insisted on including
seven words of the Jakarta Charter, which ensured and obliged Muslims
to incorporate sharia law into the Constitution. Although the now
famous seven words were eventually omitted, the 1945 Constitution of
Indonesia actually does ensure that all Muslims can freely perform
their religious obligations.

The argument that posits that the principle relation between nations
in the world is based on war -- as mentioned above -- is not derived
from the spirit of the Koran. The spirit of the Koran, as mentioned in
many verses, reveals that the principle of relationships among nations
is peace.

Muslims should be aware and able to differentiate between the spirit
of Islamic laws and Arabic culture over a thousand years ago, which is
not always suitable to Indonesian culture in the year 2006 -- or 1427
for devout Muslims.

The writer is lecturer in law and politics in Islam and is the
secretary of the Islamic law unit of the Bandung State Islamic
University's post graduate program. 





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