KG_AGCent
03-29-2006, 01:38 PM
Mar. 29 (AsiaNews) - The ordeal of Abdul Rahman of Afghanistan is shared by many converts from Islam and poses the problem of Islam’s systematic violation of human rights, reports a Jesuit priest in a challenging essay for the AsiaNews serivce (http://www.asianews.it/view.php?l=en&art=5761). If shari'a kills a man who changes religion, argues Father Samir Khalil Samir, SJ, it is to be condemned and cannot be the principle inspiring law, in that it destroys any ideal of coexistence and contradicts the UN declaration on human rights, approved in 1948 by almost all Muslim countries. He argues that the West can no longer remain silent in the face of Islamic fundamentalist regimes that routinely violate human rights, especially in matters of religious liberty.
The case of Abdul Rahman, who faced a possible death penalty because of his conversion to Christianity, is not isolated, points out Father Samir. He is just one case in tens of thousands each year. In Egypt alone there are at least 10,000 Muslims who convert to Christianity each year. Each convert faces tremendous risks because Islamic fundamentalists insist that the penalty for apostasy is death.
In demanding the death sentence for those who leave the faith, the author argues, Islam shows its contempt for freedom of conscience. Moreover, by assuming that the government should punish religious dissidents, Islamic leaders become involved in political rather than religious affairs. He argues: if Islam is a political project, a movement that uses even the most extreme violence, then it must be fought politically. And, most of all, it would be necessary to no longer call it a religion, a spiritual movement that helps man to create peace.
The case of Abdul Rahman, who faced a possible death penalty because of his conversion to Christianity, is not isolated, points out Father Samir. He is just one case in tens of thousands each year. In Egypt alone there are at least 10,000 Muslims who convert to Christianity each year. Each convert faces tremendous risks because Islamic fundamentalists insist that the penalty for apostasy is death.
In demanding the death sentence for those who leave the faith, the author argues, Islam shows its contempt for freedom of conscience. Moreover, by assuming that the government should punish religious dissidents, Islamic leaders become involved in political rather than religious affairs. He argues: if Islam is a political project, a movement that uses even the most extreme violence, then it must be fought politically. And, most of all, it would be necessary to no longer call it a religion, a spiritual movement that helps man to create peace.