By Gianluca P. Parolin
The results of 5 years of in depth study on citizenship within the Arab international, this quantity makes use of the multidisciplinary procedure of comparative criminal experiences to be able to examine the multifaceted fact of nationality and citizenship. Gianluca P. Parolin brings jointly methodologies from fields as various as anthropology, linguistics, sociology, and political technology, whereas exploring a vast variety of Western and Arab references accessed of their unique languages and assets, making in-text references and modern Arab laws available for the overall reader.
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Extra resources for Citizenship in the Arab world: kin, religion and nation-state
11 He then defined different degrees of kufr (infidelity, unbelief). Included among kuffa¯r (plural of ka¯fir) were certainly the Jews and the Christians, and in a lower position were also polytheists and followers of other religions that denied prophethood, like Brahmans or atheists. Even Muslim philosophers whose theories clashed with the Qur’a¯n or only formally admitted Muhammad’s prophethood had to be considered infidels. Not so for other Islamic sects or theological schools that truly accepted the tenet of Muhammad’s prophethood (like Muslim anthropomorphists or Mu‘tazilis); in such cases suspension of judgement was recommended.
1 In the Arab world the family (in its broader sense of kin group) plays an even greater role and proves to be fairly resilient to external pressures. In order to identify the genuine features of the Arab kin, we need to look through its pre-Islamic patterns, when competing forms of membership were quite trivial. A telling starting point is how classical Islamic authors represent the Arab social system. Their representation turns out to be discrepant with pre-Islamic sources; historiography accounted for the lack of conformity, and anthropology has developed explanatory models for the Arab social and political order.
D of ‘contract’). Technically no payment was required, but chronicles relate cases in which the mawla`s offered compensations to win the group’s support, even if it was a reprobate practice. The ways to contract wala¯’ varied according to local traditions, but all of them included some sort of solemnity14 and were followed by a reciprocal oath, the hilf. f, as do the verb taha¯lafa, used to indicate the conclusion of the contract of wala¯’, and the noun halı¯f, a synonym of mawla` and caqı¯d. In pre-Islamic Arabia, there was almost no distinction between a mawla` and a member of the group by kinship.