First a warning. Caveat Emptor. Buyer beware. Providing an exegesis of a Quranic verse is an ambitious task for a layman such as me, and I am unqualified. Everything right and true is from Allah, not from Al Azhar, not from Al Jazeera, not from Al Qaida, but from Allah. If there is wisdom in my words, and those words ring true for you, it is by His Will. It is my opinion that Believers should form their own opinion. So, test what I say in the laboratory of your own nervous system. If you independently agree with me, alhamdullillah, but don’t be pointing at me on The Last Day. In that context … this is the perfect verse to be discussing.
2:256 "There shall be no compulsion in religion: Truth has become distinct from error, and whoever rejects false deities and believes in Allah has grasped the most trustworthy handhold, which never dbreaks. And Allah is Hearing, Knowing."
The placement of this verse in the Quran remarkable. It immediately follows Ayatul Kursi, which is the most read, most widely memorized, and most prolifically displayed verse in the Quran. So, this statement regarding compulsion is imbedded within potent statements on creed. It may be the only verse of its kind, but clearly Allah intended it to be well known… and therefore well understood.The only published explanations of this verse that I can find are concerned entirely with prohibiting forced conversion. This is a reaction formation to attacks against Islam regarding how it spread historically. It is not an actionable interpretation by Muslims for Muslims. They do not discuss the implications of prohibiting coercion in other matters. So, I’ve done a little processing and I’d like to decompress the issue as I see it.
"I am a human being, as deserving of respect as anyone else.
The Qur'an commands you to "argue with them in a way that is better" (16:125) and Prophet Muhammad (pbuh) said "The Muslim does not slander, curse, speak obscenely or speak rudely." (Narrated by al-Tirmidhi, who said, this is a ghareeb hasan hadeeth; it was classed as saheeh by al-Albaani.)
If your own scriptures can't convince you to behave in a civilised way, then what chance do I have of doing the same?"
Peace
May peace be upon those who follow the truth.
Basiclly, imagine a person who murders people, should we respect them?
The answer is a reasoning no. Murder comes below Shirk. Should I respect you? There are different kinds of respects, friendships....
But If you ask questions in a rude way we will be rude in return. Muslims don't believe in debating. If that is your purpose here you should leave because I will make sure that I insult you in every single of your post.The hadeeth might be talking between interactions of Muslims and Muslims. We have teachings, commands, in fact, to what are our relations to Non - Muslims and I can be 100% sure that we are not permitted to have love and affection in our hearts toward you.
Oh and about this verse to "argue with them in a way that is better" (16:125)
"I definately agree - if you want present Islam to a non-Muslim, then obviously you are going to have come in contact with them. And as the Qur'an says, you have to preach to them in a good manner(Younes Ibn abd al aziz)."
I remember reading somewhere that apostacy is only punishable when it leads to treason against the Islamic state. there's been other threads on this where a brother explained that what's being referred to, as being punishable by death is treason.
Well, a child who hasn't reached its mature age can leave Islam without being punished. SOMEONE KNOWLEDGEABLE CORRECT ME.
If someone who has been raised a Muslim and hasn't testified the shehada can leave Islam as well, without being punished.
And I'm most likely correct. What you just said doesn't have to do with Islamic teachings rather human behaviour.
SOMEONE CORRECT ME IF I AM WRONG!
SHUKRAN
Here is where I got the information from:
A person is liable for punishment when he or she reaches puberty or the age of 15, whichever comes first. So, as you said, a six-year-old wouldn't be punished for apostasy, but a 16-year-old and 26-year-old would.
No, there is no such opportunity such as the confirmation cereronomies in some Christian churches. Technically a Muslim born person can decide to apostasise from Islam if he or she hasn't uttered the testification of faith, "There is no deity but God, and Muhammad is His Messenger, in front of witnesses, and hasn't been seen by witnesses practicing Islam (for example going to pray) after he has attained puberty, but in practice it is extremely unlikely.
This post has been edited by Younes Ibn Abd' al-Aziz: Apr 23 2009, 04:10
I remember reading somewhere that apostacy is only punishable when it leads to treason against the Islamic state. there's been other threads on this where a brother explained that what's being referred to, as being punishable by death is treason.
example lets say a muslim girl at the age 22 leaves our religion
are we supposed to kill ? I thought only God decides who lives and dies
Look, you're a Muslim,someone who submits one's self to the will of God.
"The question we should ask ourselves is not "Do people deserve to be punished if they leave Islam?" but "Is leaving Islam a serious offense against Allah?"
When a person understands the latter, then the former does not need questioning. To be honest, just a while ago I was fixated on the first question but when I realized that there is more to it, I've come to understand and accept the law.
Salam.
If you were a non-Muslim, I would respond to you in a different manner. But since you are a Muslim, I will simply advice you not to make judgements based on your own concepts of right and wrong, or based on your own logic. If you believe that the law itself originates from Allah, then it is, without a doubt, the right thing. We have to be careful about questioning Allah's decisions, because we might be implying that He is fallible and we as human beings have better solutions.
Allah is not worried about offending people or pleasing them. Allah guides whom He wills. It's really that simple.
" By Redeem from gawaher
Look, you're a Muslim,someone who submits one's self to the will of God.
"The question we should ask ourselves is not "Do people deserve to be punished if they leave Islam?" but "Is leaving Islam a serious offense against Allah?"
When a person understands the latter, then the former does not need questioning. To be honest, just a while ago I was fixated on the first question but when I realized that there is more to it, I've come to understand and accept the law.
Salam.
If you were a non-Muslim, I would respond to you in a different manner. But since you are a Muslim, I will simply advice you not to make judgements based on your own concepts of right and wrong, or based on your own logic. If you believe that the law itself originates from Allah, then it is, without a doubt, the right thing. We have to be careful about questioning Allah's decisions, because we might be implying that He is fallible and we as human beings have better solutions.
Allah is not worried about offending people or pleasing them. Allah guides whom He wills. It's really that simple.
" By Redeem from gawaher
you are right that it is a serious offense against Allah. however i do not believe ppl should be killed because faith is a personal thing. Only god is able to punish those who apostate. However if there was a true islamic state and a person commits treason, then the punishment is understandable.
Say: Oh you that reject the faith!
I do not worship that which you worship,
Nor will you worship that which I worship.
And I will not worship that which you have been accustomed to worship.
Nor will you worship that which I worship. You have your way and I have mine." –[109:1-6]
you are right that it is a serious offense against Allah. however i do not believe ppl should be killed because faith is a personal thing. Only god is able to punish those who apostate. However if there was a true islamic state and a person commits treason, then the punishment is understandable.
Say: Oh you that reject the faith!
I do not worship that which you worship,
Nor will you worship that which I worship.
And I will not worship that which you have been accustomed to worship.
Nor will you worship that which I worship. You have your way and I have mine." –[109:1-6]
First of, It is our respnsablity to watch after one another,our neighboors, and admonish them if they go astray.
Personal thing?
Islam is not just faith. Islam has a belif system and an action system. The same law is found in the Bible. In the law of Moses(pbuh).God punishs them through us. And I'm not saying that this should be done by a civilian especially in a Non-Muslim country. I think that this surah was revealed because the idolaters requested from the Prophet(pbuh) to share worship, or something like that.
You have your religion, idolatry, and I have a religion’, Islam: this was [revealed] before he was commanded to wage war [against the idolaters] (all seven Qur’ānic readers omit the yā’ of the genitive possessive construction [in wa-liya dīni] whether with a pause or without; Ya‘qūb, however, retains it in both cases).
As Muslims we don't care what we think or what others think of Islam or its laws. We just obey. The scholars are the inheritors of the Propher,saws, you must obey them and accept their fatwas in order to be a complete Muslim. Rejecting things from the Qur'an and hadeeths leads to kufr.
Some of the rulings on apostasy and apostates
Question:
I am happy to have found this website of yours. I was born a Muslim and I learned a lot of Islamic teachings after I reached adolescence. I am trying to understand my religion.
I have read in some of your answers on the issue of apostasy that the punishment for the apostate is to be put to death. But I have read on another website that the apostate who is to be put to death is the one who wages war on Islam (muhaarib).
I am more inclined towards the second opinion.
The reason for that is that I have friends who were born in Muslim families and who have Muslim names, but some of them do not know how to do wudoo’ or how to pray, but they acknowledge the Shahaadatayn.
Can we regard these people as apostates and thus put them to death?.
Answer:
Praise be to Allaah.
Firstly:
The Muslim should not incline more towards one scholarly opinion rather than another just because it is in accordance with his whims and desires or his reasoning. Rather he has to accept the ruling based on evidence from the Qur’aan and Sunnah. It is essential to put the texts and rulings of sharee’ah before all else.
Secondly:
Apostasy (riddah) and going out of Islam are things that may be done in the heart, on the tongue or in one's actions.
Apostasy may take place in the heart, such as disbelieving in Allaah, or believing that there is another creator alongside Allaah, or hating Allaah or His Messenger (peace and blessings of Allaah be upon him).
Apostasy may take the form of words spoken on the tongue, such as defaming Allaah or the Messenger of Allaah (peace and blessings of Allaah be upon him).
Or apostasy may take the form of outward physical actions, such as prostrating to an idol, mistreating the Mus-haf, or not praying.
The apostate (murtadd) is worse than one who is a kaafir in the first place.
Shaykh al-Islam Ibn Taymiyah said, refuting the pantheistic belief of the Baatinis:
It is well known that the kaafir Tatars are better than these (Baatinis), because the latter are apostates from Islam, of the worst type of apostates. The apostate is worse than one who is a kaafir in the first place in many aspects.
Majmoo’ al-Fataawa, 1/193
Secondly:
Not every Muslim who falls into kufr is a kaafir and apostate. There are reasons why a Muslim may be excused and not judged to be a kaafir, for example: ignorance, misunderstanding, being forced, and making mistakes.
With regard to the first, a man may be ignorant of the ruling of Allaah, because he lives far from the Muslim lands, such as one who grows up in the desert or in a kaafir land, or has only recently come to Islam. This may include many of those Muslims who live in societies where ignorance prevails and knowledge is scarce. These are the ones concerning whom the questioner is confused as to whether they are to be judged as kaafirs and executed.
The second reason is if a person interprets the ruling of Allaah in a manner not intended by the Lawgiver, such as those who blindly follow the people of bid’ah (innovation) in their misinterpretations, such as the Murji’ah, Mu’tazilah, Khawaarij and the like.
The third reason is if an oppressor overwhelms a Muslim and will not let him go until he makes a blatant statement of kufr out loud in order to ward off the torture, when his heart is at ease with faith.
The fourth is when words of kufr come to one's lips without meaning it.
Not everyone who is ignorant about wudoo’ and prayer can be excused, when he seed the Muslims establishing prayer and praying regularly, and he can read and hear the verses on prayer. What is preventing him from praying or from asking about how it is done and what its essential conditions are?
Fourthly:
The apostate is not to be put to death immediately after he falls into apostasy, especially if his apostasy happens because of some doubt that arose. Rather he should be asked to repent and he should be offered the opportunity to return to Islam and resolve his doubts, if he has any doubts. Then if he persists in his apostasy after that, he is to be put to death.
Ibn Qudaamah said in al-Mughni, 9/18:
The apostate should not be put to death until he has been asked to repent three times. This is the view of the majority of scholars, including ‘Umar, ‘Ali, ‘Ata’, al-Nakhaii, Maalik, al-Thawri, al-Awzaa’i, Ishaaq and others. Because apostasy comes about because of doubt, and cannot be dispelled in an instant. Time should be allowed for the person to rethink the matter, and the best length of time is three days.
End quote.
The saheeh Sunnah indicates that it is essential to put the apostate to death.
Al-Bukhaari (6922) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever changes his religion, put him to death.”
Al-Bukhaari (6484) and Muslim (1676) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible to shed the blood of a Muslim who bears witness that there is no god except Allaah and that I am the Messenger of Allaah, except in one of three cases: a soul for a soul (i.e., in the case of murder); a previously-married person who commits zina; and one who leaves his religion and separates from the main body of the Muslims.”
The general meaning of these ahaadeeth indicates that it is essential to put the apostate to death whether he is waging war on Islam (muhaarib) or not.
The view that the apostate who is to be put to death is the one who is waging war on Islam (muhaarib) only is contrary to these ahaadeeth. The Prophet (peace and blessings of Allaah be upon him) said that the reason why he should be put to death is his apostasy, not his waging war against Islam.
Undoubtedly some kinds of apostasy are more abhorrent than others, and the apostasy of one who wages war against Islam is more abhorrent than that of anyone else. Hence some of the scholars differentiated between them, and said that it is not essential to ask the muhaarib to repent or to accept his repentance; rather he should be put to death even if he repents, whereas the repentance of one who is not a muhaarib should be accepted and he should not be put to death. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).
He said:
Apostasy is of two types: ordinary apostasy and extreme apostasy, for which execution is prescribed. In both cases there is evidence that it is essential to execute the apostate, but the evidence indicating that the sentence of death may be waived if the person repents does not apply to both types of apostasy. Rather the evidence indicates that that is allowed only in the first case – i.e., ordinary apostasy – as will be clear to anyone who studies the evidence that speaks about accepting the repentance of the apostate. In the second type – i.e., extreme apostasy – the obligation to put the apostate to death still stands, and there is no text or scholarly consensus to indicate that the death sentence may be waived. The two cases are quite different and there is no comparison between them. It does not say in the Qur’aan or Sunnah, or according to scholarly consensus, that everyone who apostatizes in word or deed may be spared the death sentence if he repents after he is a captured and tried. Rather the Qur’aan and Sunnah, and scholarly consensus, differentiate between the different kinds of apostates.
Al-Saarim al-Maslool, 3/696
Al-Hallaaj was one of the most well known heretics who were put to death without being asked to repent. Al-Qaadi ‘Iyaad said:
The Maaliki fuqaha’ of Baghdad at the time of al-Muqtadir were unanimously agreed that al-Hallaaj should be killed and crucified because of his claim to divinity and his belief in incarnation, and his saying “I am al-Haqq [God],” even though he outwardly appeared to adhere to sharee’ah, and they did not accept his repentance.
Al-Shifa bi Ta’reef Huqooq al-Mustafa, 2/1091.
Based on this, it is clear that what the questioner says about the apostate not being killed unless he is waging war on Islam is mistaken, and the differentiation that we have quoted from Shaykh al-Islam Ibn Taymiyah may dispel any confusion and make the matter clearer.
Waging war against Islam is not limited only to fighting with weapons, rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allaah be upon him), or attacking the Qur’aan, and so on. Waging verbal war against Islam may be worse than waging war against it with weapons in some cases.
Shaykh al-Islam Ibn Taymiyah said:
Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally, whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.
Al-Saarim al-Maslool, 3/735
Fifthly:
With regard to not praying, the correct view is that the one who does not pray is a kaafir and an apostate. See question no. 5208.
P.S. There is no cumpoltion in Islam,you see, I had a friend who left Islam and ISLAM DOESN'T OBLIGATE ME TO PUNISH HER. But in an Islamic state the punishment is death. There are many reasons why. Don't you think that it is important when someone includes him/her self with a particular group to keep ones self included and not excluded?
When we kill those who left Islam it's not because they left Islam in my opinion.
sister, may Allah preserve you, what you have stated is not correct. I do not know when by "scholars" who you are referring to; however, as far as we know no traditionalist scholar went against what is stated in the fatawa you posted. How can it be the view of one school of thought when ibn Taymiyyah and ibn Qadamah (rahimahumullah) are hanablis and the opinion of Maliki fuqha (jurists) is also mentioned? And let's not forget about the statement of ibn Qadamah (rahimahullah) who said it was an ijmaa' among the early generations on this issue and he brought forward names of some great scholars. By keeping in mind the definition of ijmaa', how can ijmaa' be view of one school of thought?
عن تميم بن أوس الداري أن النبي صلى الله عليه وسلم: قال الدين النصيحة ثلاثا قلنا لمن يا رسول الله قال لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم - رواه مسلم
sister, may Allah preserve you, what you have stated is not correct. I do not know when by "scholars" who you are referring to; however, as far as we know no traditionalist scholar went against what is stated in the fatawa you posted. How can it be the view of one school of thought when ibn Taymiyyah and ibn Qadamah (rahimahumullah) are hanablis and the opinion of Maliki fuqha (jurists) is also mentioned? And let's not forget about the statement of ibn Qadamah (rahimahullah) who said it was an ijmaa' among the early generations on this issue and he brought forward names of some great scholars. By keeping in mind the definition of ijmaa', how can ijmaa' be view of one school of thought?
and Allah knows best
Oh, well I got this fatwa from a forum and that is what a person said but you're correct then.Thanks
But since you are a Muslim, I will simply advice you not to make judgements based on your own concepts of right and wrong, or based on your own logic. If you believe that the law itself originates from Allah, then it is, without a doubt, the right thing. We have to be careful about questioning Allah's decisions, because we might be implying that He is fallible and we as human beings have better solutions.
Hit the nail on the head with this statement and so many muslims unfortunately don't understand this part and neglect it so I want to highlight it. We do not pass judgement on what is right or wrong in Islam based on our judgement, that is the very foundation of the falling of the children of Israel. After being shown the turth, proof and evidence of transfer muslims are required to understand and accept God's commandments.
To say that
however i do not believe ppl should be killed because faith is a personal thing....
is direct rejection of an undeniable Islamic law that has been confirmed in order and authenticity to be a commandment from God. Your personal feelings about it is merely personal failure to comprehend the wisdom or righteousness of it, and such comprehension is not a prerequisite to its application because it has been told and over 1400 years demonstrated and shown that human comprehension and opinion is always lacking.
May God grant you guidance.
_____________________________________________
Iblis's eternal destination in the Hellfire is due to Arrogance, not Disbelief.
Oh, well I got this fatwa from a forum and that is what a person said but you're correct then.Thanks
And also brother Islamiclife is correct. The evidence is total about the matter and there is complete unanimous agreement through all schools of fiqh and jurisprudence and outside them as well.
_____________________________________________
Iblis's eternal destination in the Hellfire is due to Arrogance, not Disbelief.
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