Watch the Debate between Maryam Namazie,Atheist,ex-Muslim from Iran and Ahmadi Muslims about “Does Sharia Law Negate Human Rights?”

All the sharia law practiced in all over islamic country especially in afghanistan IS the True Sharia.
You are not studying your Quran good enough to interpret that peace sharia is the true sharia. All the good and peace sharia law is ONLY for Moslem. The Sharia Law is not for Kafir.
And you know what? Ahmadiyas is not even Islam. You (Ahmadiyah) are a disgrace to Islam.
We beat the hell Ahmadiyah out of our country for disgracing the True Islam because their blood is halal as is a kafir

This is the documentation of the event but if your heart is not strong or you don’t have enough faith in Islam then you may find it brutal. But it is not, we stoned them as written in our holy book.

Enjoy. http://www.youtube.com/watch?v=UgY6N6Qe5EA

Is it not baseless to claim that the penal laws of the Qur’an which were once effective in the societies of a tribal and racial character, are as effective in the modern democratic tradition as well?

No. If the objective of penal law is the elimination of crime, the laws prescribed by the Qur’an were, indeed, relevant in the middle ages even as they are today and even as they will find relevance for all time to come.

If by Democracy is meant the granting of complete freedom to the individual there can be no doubt concerning the fact that the Qur’anic laws will be impracticable in such societies. If, however, the objective of democratic societies is to provide citizens with all the freedom that is required for their creative pursuits on the path of progress while, at the same time, to prevent that very freedom from being so misused as to prove harmful to the society, there can be no other prescription that will, as a matter of fact, be as relevant and as practicable as the penal laws of the Qur’an.

It must be realized that despite whatever the structural changes to which the society may become subject, there will never occur any change, whatsoever, of a fundamental nature, in the desires and emotions of the individual. It is the same values which were once to be protected in the middle ages, in the interest of the existence and progress of society, that are to be preserved in modern society as well. With the individual departing from these values it can only lead to a state of anarchy and the eventual breaking apart of the social structure.

By crime is implied that action which is carried out by the individual against the society at large. It is only in the absence of crime that the progressive flow of a society becomes possible. Indeed, the ultimate goal of all penal laws is the making of social life as peaceful as possible by a constant striving, not so much, for merely punishing those guilty of crime as for the elimination of crime itself. The Qur’an’s speciality lie in its prescription of exactly such a set of penal laws which serves to attain to this objective. Here, too, it is the practicability of the Qur’an which accords this special status to its penal code.
TopUnder which type do the penal laws of the Qur’an fall? Are they oriented towards the individual or towards the society?

The vision of the Qur’an as regards the concepts such as individual, society and the like is totally different from that of the materialistic ideologies. This is evident also in its penal laws. Islam is never in consonance with the Freudian school of thought which sees in man nothing but a mere puppet that could never break free of the strangulating influences of the circumstances of his birth and environment. The Marxian view that it is economic change alone which determines all feelings of self and values is also alien to Islam. The outlook of capitalism, too, which holds that the full light of personality can shine forth only if those born free are also allowed to live their lives in complete freedom is, also rejected by Islam. However, Islam recognizes the fact that wealth, circumstances and environment all have their effect on the personality of men. But the person, as such, is never created by them. The individual feeling of self and the capacity to decide his stand in differing circumstances both fall under the prerogatine of the soul. Indeed, this has been the divine grace endowed upon man, and man alone. For it is this very soul that enables him to distinguish between good and evil and to decide his own choice between the two.

It is the individuals who constitute a society. It is, moreover, the divine laws which seek to purify the individual. It is certain, then, that the society which is made up of individuals who imbibe, within themselves, the moral laws will be one in which peace and goodness reigns. The individual is obliged to obey these laws. For it is only through this that a self purification becomes possible. Even so, there will be, in every society, at least some who try to deviate from the moral code. If such people are not stopped, it will become the cause for evil becoming rampant in society leading, thereby, to a state of anarchy and chaos. The laws of the Shariah are meant to prevent just such a growth of evil.

The very objective of the penal laws in the Qur’an is to maintain the individual and society in a state of perpetual purity. Islam does not envisage a view whereby the individual may be sacrificed for the society or the society for the individual. Nevertheless, the capitalistic outlook which does not tolerate even the slightest encroachment of the individual and the communist one which holds that even the most basic urges of the individual ought to be sacrificed for the society are both alien to Islam. The vision of Islam, on the other hand, holds that it is never a mutually clashing relationship which must exist between the individual and society. It is values that necessarily binds them together harmoniously. The penal laws of the Qur’an serve to purify the individual and society by way of protecting these values. Thus, they are centered neither on the individual nor on the society.

TopOn which type of values is the penal laws of the Qur’an founded?

The goal of the Qur’an is to herald the reign of peace with in both the individual and society. Individuals do have certain rights. It is through the mutual conceding of these rights that social cohesiveness becomes possible. None can be allowed to trespass upon the rights of another. Indeed, it is the duty of the state to see to it that the rights of none are violated and, in the possible event of such an occurrence, to restore it fully to the victim. It is for this purpose that penal laws are executed. The objective of the penal laws in the Qur’an has, therefore, remained the persuasion of the individual to tread upon the right path of conduct.

In the vision of Islam these are certain values of great importance, which are to be preserved at all cost. Faith, reason and intelligence, esteem, life, wealth, solidarity and bond of the family, manners, the strong fabric of the society all of these are to be protected. No body is to be allowed to demolish them. By ‘nobody’ is meant not just the other; it includes one’s own self as well. Thus it is that the one who attempts suicide with the intention of ending one’s own life, the one who indulges in adultery thereby destroying his own self respect and the one who consumes intoxicants thereby destroying his own intellect are all criminals in their own right.

The society envisioned by the penal laws of Islam is one wherein all can live free of the fear of any. It is only in such a society that peace and harmony can prevail. Indeed, the ultimate goal of the penal laws in the Qur’an is the creation of a society that is founded on humanism; a society wherein every member is enabled in growing and progressing along the path delineated by his or her own capacity

TopHow can it be claimed that the penal laws of the Qur’an are practicable ?

Any penal law can be said to be practicable if it exhibits the following qualities:

1. It becomes a retribution for the crime committed.

2. It prevents crime.

3. It serves to create a sense of dread in criminals.

4. It serves to assuage the feelings of the victims of the crimes who have undergone great privations.

5. It seeks to civilize the criminal.

6. It provides for the compensation of those who suffered losses due to the crime.

7. It seeks to make the criminal repentant.

8. It protects society from crime and disorder.

All of these qualitative functions may be seen to be fulfilled by any of the penal laws in Islam. It can thus be said without the shadow of a doubt, that they are, indeed, practicable.