"...The majority of the ulamâ’, historically and today, are of the opinion that these penalties are on the whole Islamic but that the conditions under which they should be implemented are nearly impossible to reestablish. These penalties, therefore, are “almost never applicable”. The hudûd would, therefore, serve as a “deterrent,” the objective of which would be to stir the conscience of the believer to the gravity of an action warranting such a punishment.
Anyone who reads the books of the ulamâ’, listens to their lectures and sermons, travels inside the Islamic world or interacts with the Muslim communities of the West will inevitably and invariably
hear the following pronouncement from religious authorities: “almost never applicable”. Such pronouncements give the majority of ulamâ and Muslim masses a way out of dealing with the fundamental issues and questions without risking appearing to be have betrayed the Islamic scriptural sources. The alternative posture is to avoid the issue of hudûd altogether and/or to remain silent.
What is happening on the ground?
One would have hoped that this pronouncement, “almost never,” would be understood as a assurance that women and men would be protected from repressive and unjust treatment; one would have wished that the stipulated conditions would be seen, by legislators and government who claim Islam, as an imperative to promote equality before the law and justice among humans. Nothing could be further from the reality. Behind an Islamic discourse that minimizes the reality and rounds off the angles, and within the shadows of this “almost never”, lurks a somber reality where women and men are punished, beaten, stoned and executed in the name of hudûd while Muslim conscience the world over remains untouched.
It is as if one does not know, as though a minor violation is being done to the Islamic teachings.
A still more grave injustice is that these penalties are applied almost exclusively to women and the poor, the doubly victimized, never to the wealthy, the powerful, or the oppressors. Furthermore, hundreds of prisoners have no access to anything that could even remotely be called defense counsel. Death sentences are decided and carried out against women, men and even minors (political prisoners, traffickers, delinquents, etc.) without ever given a chance to obtain legal counsel. In resigning ourselves to having a superficial relationship to the scriptural sources, we betray the message of justice of Islam.
The international community has an equally major and obvious responsibility to be involved in addressing the question of hudûd in the Muslim world. Thus far, the denunciations have been selective and calculated for the protection of geostrategic and economic interests. A poor country, in Africa or Asia, trying to apply the hudûd or the sharî’a will face the mobilization of international campaigns as we have seen recently. This is not the case with rich countries, the petromonarchies and those considered “allies”. Towards the latter, denunciations are made reluctantly, or not at all, despite ongoing and acknowledged applications of these penalties typically carried out against the poorest or weakest segments of society. The intensity of the denouncements is inversely proportional to the interests at stake. A further injustice!..."
http://www.tariqramadan.com/An-Internat ... l-for.html
autor teksta
http://www.tariqramadan.com/BIOGRAPHY,11.html
http://www.euro-muslims.eu/#/home
tarir je upravo svojim piosanjem dodirnuo osjeltjive tacke komunikacije koja se desava izuzetno dugo
Ne kontam jel fakat treba ljudima crtati ili se bas prave toliko blesavi, vjernik se ne bi zvao vjernik da ne vjeruje, a izmedju ostalog pod tim vjerovanjem se podrazumijeva i vjerovanje u Objavu Boziju u kojoj izmedju ostalog stoji i ova stavka o kojoj se raspravlja, musliman vjernik vjeruje i nju kao dio objave Uzvisenog...To je tako i kraj price, ne kontam koji dijelovi ovog napisanog su nejasni?! Druga je stvar sto bi ovdasnji ateisti volili da vjernika usmjere onakvim kakvim ga zele vidjeti u smislu "ma bicu vjernik ali zajebi to sto pise u 'nekoj tamo knjizi iz xx. stoljeca' ja cu biti ovaj turbo moderni vjernik pa cu se samo izjasnjavati kao takav a slijedit cu ideje i revolucije ovih modernista i satro humanista, jer bitno je njima se prikazati kao ultra cool"...
Kako će čo'jku pravit pitu jednom rukom ??? 
