Answer:
My opinion is that it is fair that the Jewish People have a place to claim as their own, that is also their ancestral land, since they have been an errand people since the times of the Roman Empire, who have been expelled from many countries, and who have been subject to discrimination and poor treament.
However, it would also be fair that the Palestian Arabs have a share of the land too, because they were dwelling those land for more than a millenium before the Jewish began to settle back. This is why the most reasonable policy for the area would be a two state solution: one state for the Jewish People, and one state for the Palestinian Arabs.
Answer:
To begin, we need to first grasp the basic terminology relevant to the study of religious minorities. Religious minorities are known as dhimmīs, short for ahl al-dhimmah, or people of the dhimmah, a term that later became synonymous with the People of the Book.[4] The original meaning of al-dhimmah, however, meant protection, and it was often short for dhimmat–Allah wa-rasūlih, or the “protection of God and His Prophet.”[5] In short, the concept originally had a divine connotation, or a meaning that was directly related to the power of God. However, the concept soon morphed into a technical legal term with the progression of classical scholarship, and it consequently lost its transcendent dimension.[6] As a result, ahl al-dhimmah, or people of the dhimmah, has become a legal term and not a reference to the recipients of divine protection. It is important to discuss the etymology of the word because it demonstrates the significance of the people of the dhimmah who, at the very root of it all, are people who were to be protected on behalf of God and His Prophet ﷺ – an immense responsibility. This status is awarded to People of the Book (who according to many scholars includes Zoroastrians and others) who agree through contract to pay the jizyah, or poll-tax, in exchange for that protection.[7] In sum, the formation of the people of the dhimmah was rooted in religious minorities paying a tax that exempted them from military service. Much more nuance can be embedded within all of these terms that are sometimes highly contested among scholars, but considering the limited scope of this paper, we will move forward to address the larger picture at hand.
The power of the Muslim state was dependent on its ability to provide two precious resources to its people: security and justice.[8] Christians and Jews and other minorities were not technically citizens of the Muslim state; they were considered outsiders under the protection of the state, leading to the title of dhimmah, or protected people.[9] Their protection was guaranteed in a number of ways: by providing them with legal autonomy – meaning they could maintain their religious practices without interference – and protection during war. That said, there have no doubt been incidents throughout history in which that protection was threatened or revoked and the Muslim ruler engaged in persecution of religious minorities.[10] The fact remains, however, that there was never widespread systematic persecution of Christians, for example, in the Islamic world as there was in the late Roman Empire.[11] And the hostile circumstances that did occasionally arise, were not due to Islamic legislation per se, but were rather a result of an amalgam of social, political, and economic circumstances. So while Christians historically at times suffered at the hands of Muslims, it was almost never a result of their being Christian, or their beliefs, but a result of various factors related to the pursuit of power.[12]
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through the use of quotas, used first in the Soviet Union and later in other socialist states. In the Soviet Union, the first Five-Year Plan (1928–32), implemented by Joseph Stalin, concentrated on developing heavy industry and collectivizing agriculture, at the cost of a drastic fall in consumer goods. The second plan (1933–37) continued the objectives of the first. Collectivization led to terrible famines, especially in the Ukraine, that caused the deaths of millions. The third (1938–42) emphasized the production of armaments. The fourth (1946–53) again stressed heavy industry and military buildup, angering the Western powers. In China, the first Five-Year Plan (1953–57) stressed rapid industrial development, with Soviet assistance; it proved highly successful. Shortly after the second plan began in 1958, the Great Leap Forward was announced; its goals conflicted with the five-year plan, leading to failure and the withdrawal of Soviet aid in 1960.
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The telegram was<em> </em><em>considered perhaps Britain's greatest intelligence coup of World War I</em><em> </em>and, coupled with American outrage over Germany's resumption of unrestricted submarine warfare, was the tipping point persuading the U.S. to join the war.
