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I know from speaking with Pakistanis that Zia's Hudood ordinance repells them, but I had not realized quite how bad it was until I read that article.
It's shocking how the Quranic message of gender egalitarianism has distorted (by combining it with British common-law) into a law that not only allows men to rape freely without punishment, but then prosecutes the women raped.
What's a real shame is that the uneducated masses in Pakistan think that the Zina portions of Pakistan's Hudood Ordinance are Islamic, and would oppose its repeal or amendment.
I'm revealing my ignorance here: Is there such a thing as a model Islamic penal code (or personal law code) that codifies all the rulings and interpretations? If not, is there a project underway to create such a model code. That way, when a region wants to implement Shariah law, it would have something to start with.
I'd also like to know whether anyone has put together a model Islamic penal code.
The other possibility that I can think of is that the four madhhabs (schools of jurisprudence) might have books that codify that as well as their rulings on personal issues.
These laws and rules have been developed and discussed thoroughly by scholars throughout history. Unfortunately, many of these "Islamist" groups seem to ignore all of that when they try to implement "Shari'a laws". Look at the whole Amina Lawal thing.
It's an easy matter for me to find materials on the web that quote classical scholars and that refute the laws in Nigeria, Pakistan, and elsewhere (I can also point you to an article criticizing apostasy laws in Malaysia in the same way; I had quoted in an earlier comments thread). The problem is that a lot of people don't seem to be looking for this information. Another example of the sad state that much of the Muslim world is in these days.
It is absolutely forbidden for a Muslim to commit any crime against non-Muslims, and if this occurs, the punishment is the same as if the victim were Muslim. The Prophet Muhammad (peace be upon him) said, "Observe scrupulously the protection accorded by me to non-Muslim subjects" and, "Whoever oppresses non-Muslim subjects, shall find me to be their advocate on the day of Resurrection (against the oppressing Muslims)."
Historically, non-Muslims have lived in autonomous communities within the Islamic state where they have full authority, including judicial, over their own people and what happens in their own territory.
The limitiation on the testimony of non-Muslims is not agreed to by all scholars and it is my understanding that in any case it applies to cases when all the participants are Muslims. Non-Muslims are permitted to testify about what happens to them and to testify for and against members of their community.
Here is a website I found that discusses some issues of the status of non-Muslims in the Islamic state. I will continue to look for a page I can refer you to that addresses your question more directly.