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-->'''Apostasy''' (ارتداد, irtidād and ridda), or leaving the religion, is a serious offense in [[Islam]]. The punishment for apostasy as prescribed by [[Muhammad]] and as delineated in all [[Madhhab|four schools]] of [[Islamic law]] is execution. One who commits apostasy is called a ''murtad'' (مرتد, or 'apostate). One who hides his apostasy is referred to as a ''munāfiq'' (منافق, or 'hypocrite').
==Definition==
In Islam, the rejection in part (of any of the pillars, or individual beliefs in Islam) or whole of the religion, amounts to apostasy.<ref>[{{Reference archive|1=http://www.alsunna.org/Questions-about-Apostasy-Blasphemy.html|2=2011-02-25}} Questions about Apostasy (Blasphemy)] - Al Sunna.org</ref><ref>{{Quran|2|85}}</ref> Numerous [[Sahih]] (authentic) [[hadith]]s attribute this punishment as explicitly prescribed by Muhammad. In [[Sahih Bukhari]], for instance, it is recorded that “Allah's Apostle said, 'Whoever changed his Islamic religion, then kill him'”.<ref name="apostasy">M. Muhsin Khan (Translator) - [{{Reference archive|1=http://www.cmje.org/religious-texts/hadith/bukhari/084-sbt.php#009.084.057|2=2011-10-30}} Sahih Bukhari Volume 9, Book 84 - Dealing with Apostates, Number 57] - USC-MSA, [[Compendium of Muslim Texts]]</ref> Apostasy is also famously one of only three reasons, according to Muhammad, for which killing a Muslim is permitted.<ref>M. Muhsin Khan (Translator) - [{{Reference archive|1=http://www.cmje.org/religious-texts/hadith/bukhari/083-sbt.php#009.083.017|2=2011-10-30}} Sahih Bukhari Volume 9, Book 83 - Blood Money (Ad-Diyat), Number 17] - USC-MSA, [[Compendium of Muslim Texts]]</ref>


__NOEDITSECTION__{{QualityScore|Lead=3|Structure=4|Content=3|Language=4|References=3}}'''Apostasy''' (ارتداد, irtidād and ردة ridda), or leaving the religion, is a serious offense in [[Islam]]. Rejecting any part of Islamic doctrine, whether derived from the [[Quran]] or from what are held by Islamic scholars to be incontrovertibly reliable [[hadith]], amounts to apostasy.<ref>[{{Reference archive|1=http://www.alsunna.org/Questions-about-Apostasy-Blasphemy.html|2=2011-02-25}} Questions about Apostasy (Blasphemy)] - Al Sunna.org</ref><ref>{{Quran|2|85}}</ref> The punishment for apostasy as prescribed by [[Muhammad]] and as delineated in all [[Madhhab|four schools]] of [[Islamic law]] is execution. Numerous [[Sahih]] (authentic) [[hadith]]s attribute this punishment as explicitly prescribed by Muhammad. In [[Sahih Bukhari]], for instance, it is recorded that “Allah's Apostle said, 'Whoever changed his Islamic religion, then kill him'”.<ref name="apostasy2">M. Muhsin Khan (Translator) - [{{Reference archive|1=http://www.cmje.org/religious-texts/hadith/bukhari/084-sbt.php#009.084.057|2=2011-10-30}} Sahih Bukhari Volume 9, Book 84 - Dealing with Apostates, Number 57] - USC-MSA, [[Compendium of Muslim Texts]]</ref> Apostasy is also famously one of only three reasons, according to Muhammad, for which killing a Muslim is permitted.<ref>M. Muhsin Khan (Translator) - [{{Reference archive|1=http://www.cmje.org/religious-texts/hadith/bukhari/083-sbt.php#009.083.017|2=2011-10-30}} Sahih Bukhari Volume 9, Book 83 - Blood Money (Ad-Diyat), Number 17] - USC-MSA, [[Compendium of Muslim Texts]]</ref> One who commits apostasy is called a ''murtad'' (مرتد, or 'apostate'). One who hides his apostasy is referred to as a ''munāfiq'' (منافق, or 'hypocrite').
==Historical Context==
==Historical Context==
 
Islamic law draws heavily on the desert tribal norms that characterized its birthplace in 7th century Arabia. In this context, as in much of the ancient world, religion was a primarily communal rather than personal affair - commitment to the belief system of one's people was at the same time the basis of one's membership among those people. To abandon one's religion was to renounce not only a system of belief, but also (in the absence of strong secular notions of nationhood) the the society or community that was founded upon that belief. Thus, the norm in Arabia at the birth of Islam was to view apostasy as tantamount to a form of treason and renunciation of one's belonging to one's community. This did not, however, merit execution in all cases. After all, Muhammad himself was allowed to live in [[Mecca]] despite abandoning the 'religion of his forefathers', even if he was made to face some amount of persecution. Once Muhammad's movement of military conquest based out of Medina began, however, his group of believers was in a constant state of war with his neighbors. Since Muhammad cemented rather than overturned most of the contemporary tribal norms, this meant that apostasy at any point amounted to treason during a state of war, and thus merited execution. Islamic scholars, drawing on Muhammad's life, took these norms and turned them into the perennial dictates of Islamic law. Even among classical scholars born hundreds of years after Muhammad, the Islamic [[Khilafah (Caliphate)|caliphate]] was held to be in what was essentially a perpetual state of conquest, based on the [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al-Harb and Dar al-Islam (the Abode of War and the Abode of Peace)]] dichotomy, perpetuating the justification of this ruling. Since Islamic law is unchanging, however, and since a collapse of the Islamic state was not anticipated, the overwhelming majority of traditional Islamic scholars today continue to hold execution as the proper punishment for apostasy. Today, the punishment for apostasy is execution in 11 Muslim-majority countries and is outlawed and otherwise punishable in many, many more.<ref>https://persecution.exmuslims.org/map</ref>
Islamic law draws heavily on the desert tribal norms that characterized its birthplace in 7th century Arabia. In this context, as in much of the ancient world, religion was a primarily communal rather than personal affair - commitment to the belief system of one's people was at the same time the basis of one's membership among those people. To abandon one's religion was to renounce not only a system of belief, but also (in the absence of strong secular notions of nationhood) the the society or community that was founded upon that belief. Thus, the norm in Arabia at the birth of Islam was to view apostasy as tantamount to a form of treason and renunciation of one's belonging to one's community. This did not, however, merit execution in all cases. After all, Muhammad himself was allowed to live in [[Mecca]] despite abandoning the 'religion of his forefathers', even if he was made to face some amount of persecution. Once Muhammad's movement of military conquest based out of Medina began, however, his group of believers was in a constant state of war with his neighbors. Since Muhammad cemented rather than overturned most of the contemporary tribal norms, this meant that apostasy at any point amounted to treason during a state of war, and thus merited execution. Islamic scholars, drawing on Muhammad's life, took these norms and turned them into the perennial dictates of Islamic law. Even among classical scholars born hundreds of years after Muhammad, the Islamic [[Khilafah (Caliphate)|caliphate]] was held to be in what was essentially a perpetual state of conquest, based on the [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al-Harb and Dar al-Islam (the Abode of War and the Abode of Peace)]] dichotomy, perpetuating the justification of this ruling. Since Islamic law is unchanging, however, and since a collapse of the Islamic state was not anticipated, the overwhelming majority of traditional Islamic scholars today continue to hold execution as the proper punishment for apostasy. Today, the punishment for apostasy is execution in 11 Muslim-majority countries and is outlawed and otherwise punishable in many, many more.<ref>https://persecution.exmuslims.org/map</ref>  
 
===In early Islam===
===In early Islam===
There are no accounts in the [[Hadith|hadith]] considered authentic by traditional Islamic scholars of Muhammad executing apostates, largely due to the absence of individuals apostatizing during Muhammad's life. Academic historians have also shown that, despite the pretensions Islamic orthodoxy, Muhammad's original criteria for one to qualify as a 'believer' was in all likelihood a minimal monotheistic faith rather than the outright acceptance of the entirety of the Quran or Muhammad's individual dictates, which may account for the lesser number of apostates. Nonetheless, there is an incident in Sahih Bukhari where Muhammad is reported to to have banished a Bedouin who expressed the desire to discard his religion. This may, however, be due moreso to the very early Medinan stage of Islam at which this event is said to have taken place, a time when most of Islamic law and doctrine had not yet been formulated, rather than what the Islamic tradition holds to have been Muhammad's ultimate judgement on apostasy.


There are no accounts in the [[Hadiths|hadith]] considered authentic by traditional Islamic scholars of Muhammad executing apostates, largely due to the absence of individuals apostatizing during Muhammad's life. Academic historians have also shown that, despite the pretensions Islamic orthodoxy, Muhammad's original criteria for one to qualify as a 'believer' was in all likelihood a minimal monotheistic faith rather than the outright acceptance of the entirety of the Quran or Muhammad's individual dictates, which may account for the lesser number of apostates. Nonetheless, there is an incident in Sahih Bukhari where Muhammad is reported to to have banished a Bedouin who expressed the desire to discard his religion. This may, however, be due moreso to the very early Medinan stage of Islam at which this event is said to have taken place, a time when most of Islamic law and doctrine had not yet been formulated, rather than what the Islamic tradition holds to have been Muhammad's ultimate judgement on apostasy.
The ruling of execution given by Muhammad according to numerous hadith falls into sharp relief upon [[Muhammad's Death|Muhammad's death]] and under the caliphate of [[Abu Bakr Abdullah ibn Uthman|Abu Bakr]], when thousands of converts to Islam "apostatized" and were summarily killed in what became known as the ''Riddah'' (lit. "apostasy") Wars (632–633 CE). These "apostates" had, in fact, only refused to pay the [[Zakat]] tithe and not openly renounced Islam. Refusing to accept even a single part of Islamic doctrine, however, is considered apostasy, and Abu Bakr dealt with them as such, reportedly prompted by a {{Quran|9|5}}, which commands Muslims to embattle Islam's enemies until they surrender the tithe and commit to offering prayers. Abu Bakr did not bring the bloody Riddah Wars to an end until all the apostates were either killed or had reverted to Islam. Several other narrations report Muhammad's [[Sahabah|companions (''sahabah'')]] implementing his command and executing atheists,<ref name="apostasy2" /> Christians,<ref name="Maududi2">Abul Ala Maududi - [http://www.answering-islam.org/Hahn/Mawdudi/index.htm The Punishment of the Apostate According to Islamic Law] - Islamic Publications Ltd., Lahore, 1963</ref> and Jews<ref>M. Muhsin Khan (Translator) - [{{Reference archive|1=http://www.cmje.org/religious-texts/hadith/bukhari/084-sbt.php#009.084.058|2=2011-10-30}} Sahih Bukhari Volume 9, Book 84 - Dealing with Apostates, Number 58] - USC-MSA, [[Compendium of Muslim Texts]]</ref> for leaving Islam.
 
The ruling of execution given by Muhammad according to numerous hadith falls into sharp relief upon [[Muhammad's Death|Muhammad's death]] and under the caliphate of [[Abu Bakr Abdullah ibn Uthman|Abu Bakr]], when thousands of converts to Islam "apostatized" and were summarily killed in what became known as the ''Riddah'' (lit. "apostasy") Wars (632–633 CE). These "apostates" had, in fact, only refused to pay the [[Zakat]] tithe and not openly renounced Islam. Refusing to accept even a single part of Islamic doctrine, however, is considered apostasy, and Abu Bakr dealt with them as such, reportedly prompted by a {{Quran|9|5}}, which commands Muslims to embattle Islam's enemies until they surrender the tithe and commit to offering prayers. Abu Bakr did not bring the bloody Riddah Wars to an end until all the apostates were either killed or had reverted to Islam. Several other narrations report Muhammad's companions implementing his command and executing atheists,<ref name="apostasy" /> Christians,<ref name="Maududi">Abul Ala Maududi - [http://www.answering-islam.org/Hahn/Mawdudi/index.htm The Punishment of the Apostate According to Islamic Law] - Islamic Publications Ltd., Lahore, 1963</ref> and Jews<ref>M. Muhsin Khan (Translator) - [{{Reference archive|1=http://www.cmje.org/religious-texts/hadith/bukhari/084-sbt.php#009.084.058|2=2011-10-30}} Sahih Bukhari Volume 9, Book 84 - Dealing with Apostates, Number 58] - USC-MSA, [[Compendium of Muslim Texts]]</ref> for leaving Islam.
 
==In Islamic law==
{{Main|Qur'an, Hadith and Scholars: Apostasy|l1=Fiqh}}
Islamic jurisprudence on Apostasy is derived from the words of Muhammad and the aforementioned actions of the Caliph and other companions. If rejecting one of the [[Five Pillars of Islam|pillars of Islam]] is considered to be a crime warranting war against such people, it is only logical for the prescribed punishment for apostasy in Islam to be death. Imam Abu Hanifa’s prescript as seen in Al-Shybani's Kitab al-Siyar grants the apostate a stipulated period of three days to revert back to Islam or face the death penalty. All [[Madh'hab|four schools]] of Sunni Islamic [[Fiqh|jurisprudence]] are in agreement with this ruling, with only slight variations on whether to allow the grace period and the punishment for females.<ref name="Maududi"></ref> The Hanafi school of Islamic jurisprudence believe female apostates are an exception to the rule and are not to be killed, but beaten every three days and put under confinement until death or repentance, while the remaining Shafi'i, Maliki, and Hanbali schools all agree the verdict for the female apostate is the same as for the male.<ref>'Abdurrahmani'l-Djaziri - [http://www.light-of-life.com/eng/ilaw/l5721et1.htm#p19 The Penalties for Apostasy in Islam According to the Four Schools of Islamic Law] - "The Case of the Female Apostate" (Pg. 19)</ref> In Shia Islam, the males are to be executed, but females imprisoned and beaten at the times of Salah.<ref name="PetersDeVries">Peters, R.and G.J.J.De Vries (1976-77), 'Apostasy in Islam'. Die Welt des Islams 17, 1/4:1-25 [dare.uva.nl/document/228850 pdf of the article] or [https://www.jstor.org/stable/1570336?seq=1#page_scan_tab_contents jstor article with free read access]</ref>
 
The conditions for apostasy are that the apostate is performing an act of free will, is of adult age (which means puberty in Islam), is of sound mind, and does so intentionally.<ref name="PetersDeVries"></ref>
 
The rulings for the four [[Madh'hab|four schools]] of Sunni Islamic [[Fiqh|jurisprudence]] and the [[w:Ja'fari_jurisprudence|Ja'fari]] school in Shia Islam can be summarised as follows:<ref name="PetersDeVries"></ref><ref>[http://www.webcitation.org/6lL25cac5 webcitation archive] Sunni books of jurisprudence (translations) quoted in The Rationaliser, [http://therationaliser.blogspot.co.uk/2014/07/apostasy-in-islam.htm Apostasy in Islam], 2014</ref><ref>[http://statics.ml.imam-khomeini.ir/en/File/NewsAttachment/2014/0000-tahrir%20j4-nA4.pdf imam-khomeini.ir] Imam Khomeini, Tahrir al-Wasilar Volumie IV (English translation), Tehran: Institute for Compilation of Imam Khomeini's works, 2011, p.255</ref>
 
'''Hanafi''' - recommends three days of imprisonment before execution to allow repentance, although the delay before killing the Muslim apostate is not mandatory. Apostates who are men must be killed, states the Hanafi Sunni fiqh, while women must be held in solitary confinement and beaten every three days till they recant and return to Islam.
 
'''Maliki''' - allows three days for recantation, after which the apostate must be killed. The same applies to both men and women apostates according to the traditional view of Sunni Maliki fiqh.
 
'''Shafi'i''' - waiting period of three days is required to allow the Muslim apostate to repent and return to Islam. After the wait, execution is the traditional recommended punishment for both men and women apostates.
   
'''Hanbali''' - three day waiting period should be granted. Apostate is invited three times to repent. Execution is the traditionally recommended punishment for both genders of Muslim apostates.
 
And in Shia Islam:


'''Ja'fari''' - waiting period not necessary, but may be granted according to this Shia fiqh, but only if the apostate was born a disbeliever (Murtad al-Milli). A male apostate must be executed, states the Ja'fari fiqh, while a female apostate must be held in solitary confinement and beaten on the hours of salah with her food tightly rationed till she repents and returns to Islam.
By the time of the Abbasid Empire, execution for apostasy as well as for aiding and abetting the crime had become routine. Amira K. Bennison, a Cambridge historian, records the following incident:


There are also civil law penalties for apostates who are imprisoned, awaiting execution, or have taken flight.<ref name="PetersDeVries"></ref><ref>[https://islamqa.info/en/134339 islamqa.info] Fatwah 134339: Effect of apostasy on marriage before and after consummation]</ref> Except for the Hanafites, the apostate's right to dispose of his or her property is suspended pending repentance. An apostate loses the right to inherit (from anyone, Muslim or otherwise). The schools and jurists within them differ on whether all an apostate's property goes to their Muslim heirs, or just that acquired before his apostasy (if a male). The apostate's marriage contract is annulled upon the act of apostasy, even if they repent, or is suspended pending repentance within the wife's waiting period in the Shafi'i school (if already consumated) and Shia Ja'fari school (if the apostate was born a disbeliever).
{{Quote|{{citation|author=Amira K. Bennison|publisher=Yale University Press|year=2014|isbn=0300154895|title=The Great Caliphs: The Golden Age of the 'Abbasid Empire|page=127|url=https://books.google.com/books/about/The_Great_Caliphs.html?id=NBNkzhvf7z4C&source=kp_book_description}}|In 859 Leocritia, a girl of Muslim parentage with a Christian aunt, decided to become Christian and run away from herparents. Eulogius and his sister harboured the runaway in direct opposition to her parents’ wishes and encouraged her to stand firm. Both were arrested and subsequently executed, Eulogius for proselytizing and assisting in the abduction of a Muslim girl and Leocritia for refusing to return to the faith of her parents.}}


===Modern Muslims===
==In Islamic law and scripture==
===In the Qur'an===


A Pew poll released on April 30, 2013 asked Muslims in 39 countries between 2008 and 2012 questions about religion, politics and society based on 38,000 face-to-face interviews. In one question, asked in 37 of these countries with a combined Muslim population of just over 1 billion people, the survey asked participants whether they favored or opposed the death penalty for leaving Islam. Using the complete dataset for this question on page 219 of the full report<ref>[http://assets.pewresearch.org/wp-content/uploads/sites/11/2013/04/worlds-muslims-religion-politics-society-full-report.pdf The World’s Muslims: Religion, Politics and Society] Pew Research Centre, 30 April 2013, p.219 (responses by country to the question on apostasy)</ref>, and weighing the responses by Muslim population<ref>[http://assets.pewresearch.org/wp-content/uploads/sites/11/2011/01/FutureGlobalMuslimPopulation-WebPDF-Feb10.pdf Future Global Muslim Population] Pew Research Centre, 2011, pp.156-163 (Estimated Muslim population by country in 2010)</ref> indicates that overall, 40% of Muslims in these countries favour the death penalty for apostasy from Islam.
The Qur'an does not assign a specific punishment for leaving the religion, as it does for instance for [[zina]]. Rather the Qur'an promises the punishment and wrath of Allah upon the believer who later leaves the faith:


The percentage was below 10% in Central Asia, Turkey and Balkan countries included in the survey. It was above 50% in Afghanistan (79%), Egypt (88%), Jordan (83%), Malaysia (58%), Pakistan (75%), Palestinian Territories (62%), and Djbouti (62%). It is possible that support for the penalty has fallen in the years since the survey was conducted due to worldwide distaste for the actions of ISIS and attempts to distance Islam from the actions of that group, and in Egypt following the negative experience of Muslim Brotherhood government.
{{Quote|{{Quran|16|106}}|Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;}}This verse was, according to the traditional reckoning, revealed to the prophet in the case of 'Ammar ibn Yasir, a Mekkan who had been put under pressure of torture of himself and his family to renounce Islam. The prophet ruled that upon the end of this persecution, 'Ammar could be allowed back into the Muslim community. This is a stark departure from the Christian tradition, which sees holding fast to the faith under persecution as the ultimate virtue of the believer. This story and verse would end up providing the grounding for the (largely realized as Shi'ite) doctrine of [[Taqiyya]]. Although usually thought of as a Shi'a idea, ibn Kathir himself provides grounding for this idea:{{Quote|Tafsir of ibn Kathir on Quran 16:106|(except one who was forced while his heart is at peace with the faith) This is an exception in the case of one who utters statements of disbelief and verbally agrees with the Mushrikin because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allah and His Messenger. The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self-preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him, even placing a huge rock on his chest in the intense heat and telling him to admit others as partners with Allah.}}As such, this verse provides for no hadd punishment for apostasy, but rather gives excuse to Muslims who have apostasized under pressure of persecution to return to the community when it is safe to do so.{{Quote|{{Quran|2|217}}|They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.}}In addition to providing a rational for fighting the mushrikeen (idolators or unbelievers), this verse again deals with the punishment in the hereafter of those who leave the faith and lacks any mention of the punishment to be meted out to unbelievers. Qurtubi notes in his tafsir on this verse:
{{Quote|Tafsir of Qurtubi on Qur'an 2:217|Scholars disagree about whether or not apostates are asked to repent. One group say that they are asked to repent and, if they do not, they are killed. Some say they are given an hour and others a
month. Others say that they are asked to repent three times. That is related from ‘Umar and ‘Uthmān and that is the view of Mālik. Ibn
al-Qāsim related it from him. Al-Ḥasan said they are asked a hundred times. It is also said that they are killed without being asked to repent. Ash-Shāfi‘ī says that in one of his two views and it is one
of the positions of Ṭāwūs and ‘Ubayd ibn ‘Umayr. Saḥnūn mentioned that ‘Abd al-‘Azīz ibn Abī Salmah al-Mājishūn said that apostates are killed without being asked to repent. He argues that
based on the ḥadīth of Mu‘ādh and Abū Mūsā. It says: ‘When the Prophet f sent Abū Mūsā to Yemen, he sent Mu‘ādh ibn Jabal after
him. When he came to him, he dismounted and Abū Mūsā gave him a cushion. There was a man in shackles beside him. Mu‘ādh asked, “Who is this?” He replied, “He is a Jew who became Muslim
and reverted and returned to Judaism.” He stated, “I will not sit down until he is killed. This is the judgment of Allah and His Messenger.” “Sit,” Abū Mūsā said. He repeated, “No, I will not sit
down until he is killed. This is the judgment of Allah and His Messenger.” He said it three times and he commanded that he be killed.’ Muslim and others transmitted it.}}
Qurtubi clearly believes that some manner of punishment is due for apostates, but justifies his belief in this punishment with reference to the hadith. It's clear that Qurtubi does not see the Qur'an itself as supporting this punishment and feels the need to reach outside of it into other traditions in order to justify this recieved belief.  


Note that a common mistake is made by commentators on this survey who don't read the full dataset at the end of the full report. In Chapter 1: Beliefs about Sharia, there is a table showing support for the death penalty for apostasy by those who answered that they were in favour of Sharia in their country in an earlier question. Multiplying the percentages in these two tables results in significantly lower, but incorrect conclusions compared to those mentioned above (Egypt, for example would appear to have 64% support for the penalty on this basis, and overall support in the countries surveyed would be approximately 35% after weighing by Muslim population).
===In the four schools===
Islamic jurisprudence is derived from the reported words of Muhammad, especially as interpreted and implemented by the ''Rashidun'' ("rightly guided") Caliphs and his other companions.


However, this approach ignores support for the apostasy death penalty by those who answered that they do not support / don't know whether they support Sharia being the official law in their country, which surprisingly, makes a significant difference. Only the table on page 219 reveals support for the apostasy death penalty for all respondents in each country. This was confirmed by an independent analysis of the data and correspondance with Pew's Director of International Survey Research.<ref>[https://uncertaintyblog.com/2015/02/12/check-the-original-source-how-so-many-writers-got-the-facts-wrong-after-the-maher-vs-affleck-islam-debate/ Check the original source! How so many writers got the facts wrong after the Maher vs. Affleck Islam debate] [http://www.webcitation.org/6yi5XIFbb Archive]</ref>
{{Main|l1=[https://wikiislam.net/wiki/Qur%27an,_Hadith_and_Scholars:Apostasy#Fiqh Qur'an, Hadith and Scholars: Apostasy#Fiqh]}}Imam Abu Hanifa’s prescription, as found in his student al-Shaybani's ''Kitab al-Siyar'', grants the apostate a period of three days to revert back to Islam before facing the death penalty. All four schools of [[Sunni]] [[Fiqh|jurisprudence]] are in agreement with this ruling, with only slight variations on whether and how the grace period and punishment are to be applied to females.<ref name="Maududi2" /> The Hanafi school of jurisprudence, the most popular school of jurisprudence in the world today, holds that female apostates form an exception to the rule and, rather than being killed, ought to be beaten every three days and put under confinement until death or repentance, while the remaining Shafi'i, Maliki, and Hanbali schools all agree the verdict for the female apostate is the same as for the male.<ref>'Abdurrahmani'l-Djaziri - [http://www.light-of-life.com/eng/ilaw/l5721et1.htm#p19 The Penalties for Apostasy in Islam According to the Four Schools of Islamic Law] - "The Case of the Female Apostate" (Pg. 19)</ref> In [[Shi'ism|Shia]] Islam, according to the Ja'fari school, the male is to be executed, but females imprisoned and beaten at the times of the [[Salah|daily prayers (salah)]].<ref name="PetersDeVries2">Peters, R.and G.J.J.De Vries (1976-77), 'Apostasy in Islam'. Die Welt des Islams 17, 1/4:1-25 [dare.uva.nl/document/228850 pdf of the article] or [https://www.jstor.org/stable/1570336?seq=1#page_scan_tab_contents jstor article with free read access]</ref> All four schools also hold that the apostate must be: performing an act of free will, of adult age (beyond the puberty, in Islamic law), is of sound mind, and acting intentionally.<ref name="PetersDeVries2" /> It is important to note that the Islamic ruling on apostasy only applies to apostates from Islam, not to those who apostatize from other religions, and especially not to those who apostatize from other religions in order to convert to Islam, as this final act is considered to be highly meritorious.


Nevertheless, a strong correlation can be seen in the results for the two questions on support for Sharia and support for the death penalty for apostates.<ref>Survey Reports - [http://www.pewforum.org/2013/04/30/the-worlds-muslims-religion-politics-society-beliefs-about-sharia/#sharia-as-the-official-law-of-the-land The World’s Muslims: Religion, Politics and Society - Chapter 1: Beliefs about Sharia] - Pew Research Center, April 30, 2013</ref>
The specific rulings for the four Sunni schools as well as the Ja'fari school of Shia Islam are as follows:


So with all points considered, we can rightly conclude from religious texts, history and even modern Muslim opinion in most of the countries with the strongest support for Sharia, that the ruling of Islam is to put apostates to death if they refuse to revert back to their Islamic faith. This ruling remains true even among the [[Shiite|Shi'ite]] sect,<ref>[{{Reference archive|1=http://formermuslimsunited.org/?page_id=2169|2=2011-10-04}} A Shiite Opinion on Apostasy] - Originally from Kayhan International, March 1986</ref>  whom together with the [[Sunni]]s constitute almost the entirety of the world's Muslim population.<ref>[{{Reference archive|1=http://www.religionfacts.com/islam/comparison_charts/islamic_sects.htm|2=2011-10-04}} Comparison of Sunni and Shia Islam] - ReligionFacts, accessed October 4, 2011</ref><ref>Tracy Miller - [http://pewforum.org/newassets/images/reports/Muslimpopulation/Muslimpopulation.pdf Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population] - Pew Research Center, October 2009</ref>
*'''The Hanafi school''' recommends three days of imprisonment before execution to allow repentance and reversion, although the delay before killing the apostate is not mandatory. Male apostates must be executed, while female apostates must be held in solitary confinement and beaten every three days until they recant and return to Islam.


==In scripture and scholarly writing==
*'''The Maliki school''' allows a waiting period of three days for repentance and reversion, after which the apostate must be killed. This applies to both males and females.
{{Main|Qur'an, Hadith and Scholars:Apostasy}}


This page simply quotes authoritative Islamic sources, i.e. the Qur'an, hadith, and both classical and modern scholars, to provide you with an accurate picture of what Islam teaches in regards to apostasy.
*'''The Shafi'i school''' requires a waiting period of three days for repentance and reversion, after which the apostate must be killed. This applies to both males and females.


{{quote |{{Bukhari|9|83|17}} |  Narrated 'Abdullah:
*'''The Hanbali school''' recommends a waiting period of three days for repentance and reversion. Then, the apostate is to be invited three times to repent and revert. If the apostate refuses this invitation, they must be executed. This applies to both males and females.


Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims." }}
*'''The Ja'fari school''' does not require a waiting period, but allows one to be granted if the apostate was born a disbeliever (rendering them a ''murtad al-milli''). Male apostates must be executed, while female apostates must be held in solitary confinement and beaten at the times of the daily prayers and restricted to light rations of food until she repents and reverts.<ref name="PetersDeVries2" /><ref>[http://www.webcitation.org/6lL25cac5 webcitation archive] Sunni books of jurisprudence (translations) quoted in The Rationaliser, [http://therationaliser.blogspot.co.uk/2014/07/apostasy-in-islam.htm Apostasy in Islam], 2014</ref><ref>[http://statics.ml.imam-khomeini.ir/en/File/NewsAttachment/2014/0000-tahrir%20j4-nA4.pdf imam-khomeini.ir] Imam Khomeini, Tahrir al-Wasilar Volumie IV (English translation), Tehran: Institute for Compilation of Imam Khomeini's works, 2011, p.255</ref><ref>[{{Reference archive|1=http://formermuslimsunited.org/?page_id=2169|2=2011-10-04}} A Shiite Opinion on Apostasy] - Originally from Kayhan International, March 1986</ref>


{{quote |{{Bukhari|4|52|260}} | Narrated Ikrima:  
Civil law penalties for apostates who are imprisoned, awaiting execution, or who have taken flight have also been prescribed.<ref name="PetersDeVries2" /><ref>[https://islamqa.info/en/134339 islamqa.info] Fatwah 134339: Effect of apostasy on marriage before and after consummation]</ref> In all school other than the Hanafi school, the apostate's right to dispose of property is suspended pending repentance. An apostate also loses the right to inherit (from anyone, Muslim or otherwise). The four schools and the individual jurists within them differ on whether all an apostate's property goes to their Muslim heirs, or just that acquired before his apostasy (if the apostate is a male). The apostate's marriage contract is annulled upon the act of apostasy, even if they repent, or is suspended pending repentance for the length of the wife's 'waiting period' in the Shafi'i school (if their marriage was already consummated) and Shia Ja'fari school (if the apostate was born a disbeliever).
===In scripture and scholarly writing===
{{Main|Qur'an, Hadith and Scholars:Apostasy|l1=Qur'an, Hadith and Scholars: Apostasy}}Authoritative Islamic sources (the Qur'an, hadith, and both classical and modern scholars) have commented at length on what constitutes apostasy and how apostates are to be dealt with.{{quote |{{Bukhari|4|52|260}} | Narrated Ikrima:


Ali burnt some people and this news reached Ibn 'Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, 'If somebody (a Muslim) discards his religion, kill him.' "}}


==Modern revisionary perspectives==
Ali burnt some people and this news reached Ibn 'Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, ''''If somebody (a Muslim) discards his religion, kill him.''''"}}{{quote |{{Bukhari|9|83|17}} |Narrated 'Abdullah:


Some modern scholars ignore centuries of Islamic jurisprudence on the penalty for apostasy and instead interpret certain Qur'anic verses as allowing freedom of religion, including apostasy. They also argue that some apostates were allowed to live during Muhammad's lifetime, and point to a small number of early scholars who they claim supported less severe treatment of apostates. These interpretations and claims are disputed by traditionalists.


There is also a growing trend to instead interpret or contextualize hadiths and Qur'anic verses to mean that only those apostates who fought against the Muslims or gave support to their enemies were to be given the penalty. It is then regarded in these apologetics as a punishment for treason. Others claim that even talking openly about one's apostasy is an act of treason by undermining the foundation of the Islamic state, but that apostates who keep their beliefs private should be left alone.  
Allah's Apostle said, "'''The blood of a Muslim''' who confesses that none has the right to be worshipped but Allah and that I am His Apostle, '''cannot be shed except in three cases''': In Qisas for murder, a married person who commits illegal sexual intercourse and '''the one who reverts from Islam (apostate) and leaves the Muslims'''." }}
===Modern revisionary perspectives===
A select few modern Islamic scholars, flouting more a millennium of scholarly consensus, have interpreted {{Quran|2|256}} as annunciating a principle which, they say, overrides all scriptural commandments with contrary implications. The Islamic scholars espousing this revision point to reports of apostates who were permitted to continue living during Muhammad's lifetime, despite his ruling. They also reference a small number of early Islamic figure who punished apostasy with punishments lesser than the death penalty. These scholars also read the version of one relevant hadith which prescribes execution for those individuals who leave Islam and "the Muslims" as only being applicable in a context where the apostate's 'leaving the Muslims' amounts to political treason. Interestingly, however, for many of these scholars, speaking openly about one's apostasy in an Islamic state is considered a type of insurrectionary treason which necessarily seeks to undermine the political order.


While this revisionary perspective has had effectively no purchase among establishment traditionalists and has widely been ridiculed as an instance of 'succumbing to Western influence', it has nonetheless helped a number of modern Muslims, especially those living in liberal cultures in the West, reconcile their faith with the dictates of modern society.{{Quote|{{quran|2|256}}|(There is) no compulsion in the religion. Surely has become distinct the right (path) from the wrong. Then whoever disbelieves in false deities and believes in Allah, then surely he grasped the handhold - [the] firm, (which) not (will) break [for it]. And Allah (is) All-Hearing, All-Knowing.}}
==In the Muslim world==
==In the Muslim world==
===Popular Muslim opinion===
====2013 Pew poll====
A Pew poll released on April 30, 2013 asked Muslims in 39 countries between 2008 and 2012 questions about religion, politics and society based on 38,000 face-to-face interviews. In one question, asked in 37 of these countries with a combined Muslim population of just over 1 billion people, the survey asked participants whether they favored or opposed the death penalty for leaving Islam. Using the complete dataset for this question on page 219 of the full report<ref>[http://assets.pewresearch.org/wp-content/uploads/sites/11/2013/04/worlds-muslims-religion-politics-society-full-report.pdf The World’s Muslims: Religion, Politics and Society] Pew Research Centre, 30 April 2013, p.219 (responses by country to the question on apostasy)</ref>, and weighing the responses by Muslim population<ref>[http://assets.pewresearch.org/wp-content/uploads/sites/11/2011/01/FutureGlobalMuslimPopulation-WebPDF-Feb10.pdf Future Global Muslim Population] Pew Research Centre, 2011, pp.156-163 (Estimated Muslim population by country in 2010)</ref> indicates that overall, 40% of Muslims in these countries favor the death penalty for apostasy from Islam. The percentage was below 10% in Central Asia, Turkey and Balkan countries included in the survey. It was above 50% in Afghanistan (79%), Egypt (88%), Jordan (83%), Malaysia (58%), Pakistan (75%), Palestinian Territories (62%), and Djbouti (62%).


===Apostasy laws===
One noteworthy mistake has frequently been made by commentators on the 2013 Pew poll, likely as a result of neglecting the full dataset made available by Pew at the of the report. The table found in chapter one of the report shows support for the death penalty for apostasy among those who answered that they were 'in favor of Sharia in their country' in an earlier question. Multiplying the percentages in these two tables yields significantly lower percentages compared to those mentioned above (Egypt, for example appears by this calculation to have 64% support for the death penalty, and overall support in the countries surveyed falls to approximately 35% after weighing by Muslim population). This approach fails to accounts, however, for the support for the apostasy death penalty among those who answered that they 'do not support' or 'don't know whether they support' Sharia being the official law in their country, which, perhaps surprisingly, makes a significant difference. Only the table on page 219 of the report reveals support for the apostasy death penalty for all respondents in each country. This was confirmed by an independent analysis of the data and correspondence with Pew's Director of International Survey Research.<ref>[https://uncertaintyblog.com/2015/02/12/check-the-original-source-how-so-many-writers-got-the-facts-wrong-after-the-maher-vs-affleck-islam-debate/ Check the original source! How so many writers got the facts wrong after the Maher vs. Affleck Islam debate] [http://www.webcitation.org/6yi5XIFbb Archive]</ref> Nevertheless, a strong correlation can be seen in the results for the two questions on support for Sharia and support for the death penalty for apostates.<ref>Survey Reports - [http://www.pewforum.org/2013/04/30/the-worlds-muslims-religion-politics-society-beliefs-about-sharia/#sharia-as-the-official-law-of-the-land The World’s Muslims: Religion, Politics and Society - Chapter 1: Beliefs about Sharia] - Pew Research Center, April 30, 2013</ref>
Former Muslims are often persecuted, abused and killed by Muslims. This treatment of apostates is not simply down to the issue of state-enforced religion as some may suggest. The violence or threats of violence against apostates in the Muslim world usually derives, not from government authorities, but from family members and individuals from the Islamic communities themselves, who operate very often with impunity from the government. This point is further emphasized by the persecution and murder of former Muslims which has now become evident in many non-Muslim societies. For example, in 2007 the daughter of a British Imam was taken under police protection after receiving death threats from her father (a leader of a mosque in Lancashire) for converting to Christianity.<ref>[{{Reference archive|1=http://www.standard.co.uk/news/imams-daughter-in-hiding-after-her-conversion-to-christianity-sparked-death-threats-7291664.html|2=2012-10-12}} Imam's daughter in hiding after her conversion to Christianity sparked death threats] - London Evening Standard, December 6, 2007</ref>
====Changes since 2013====
 
It is possible and even likely that support for the penalty has fallen in the years since the survey was conducted due to near-global outrage at the actions of ISIS and subsequent attempts by leading Muslim figures to distance Islam from the actions of that group. A similar decline in support may also have resulted from generally the negative experience of Muslim Brotherhood government in Egypt between 2011 and 2013.
===Persecution of apostates===
{{Main|l1=[https://persecution.exmuslims.org/ EXMNA Persecution Tracker]}}Apostates from Islam are regularly persecuted and killed in the Muslim world. While a great deal of this violence comes from government authorities, an equally great deal (if not the majority) of this violence is meted out by private citizens, often including the victim's family members and persons though to be friends. Very often, those operating outside the bounds of or on independent behalf of the law, in this respect, are allowed by the government to act with impunity. Similar persecution and even murder has recently been observed among Western Muslim diasporas. In 2007, for instance, the daughter of a British Imam was taken under police protection after receiving death threats from her father (a leader of a mosque in Lancashire) for converting to Christianity.<ref>[{{Reference archive|1=http://www.standard.co.uk/news/imams-daughter-in-hiding-after-her-conversion-to-christianity-sparked-death-threats-7291664.html|2=2012-10-12}} Imam's daughter in hiding after her conversion to Christianity sparked death threats] - London Evening Standard, December 6, 2007</ref>
====Apostasy and human rights====
====Apostasy and human rights====
The full text taken from a paper that was presented by Ibn Warraq at a panel discussion on "Apostasy, Human Rights, Religion and Belief" held at the the 60<sup>th</sup> Session of the UN Commission on Human Rights, held in Geneva, 18<sup>th</sup> April 2005.{{Quote||It is clear quite clear that under Islamic Law an apostate must be put to death. There is no dispute on this ruling among classical Muslim or modern scholars... Sura II.217 is interpreted by no less an authority than al-Shafi'i(died 820 C.E.), the founder of one of the four orthodox schools of law of Sunni Islam to mean that the death penalty should be prescribed for apostates. Sura II.217 reads: "... But whoever of you recants and dies an unbeliever , his works shall come to nothing in this world and the next, and they are the companions of the fire for ever." Al-Thalabi and al -Khazan concur. Al-Razi in his commentary on II:217 says the apostate should be killed .
In 2005, the ex-Muslim writer Ibn Warraq presented a paper at the panel discussion on "Apostasy, Human Rights, Religion and Belief" held at the the 60<sup>th</sup> Session of the UN Commission on Human Rights on April 18th, 2005 in Geneva, Switzerland. The following is an excerpt:{{Quote||It is clear quite clear that under Islamic Law an apostate must be put to death. There is no dispute on this ruling among classical Muslim or modern scholars... Sura II.217 is interpreted by no less an authority than al-Shafi'i [d. 820], the founder of one of the four orthodox schools of law of Sunni Islam to mean that the death penalty should be prescribed for apostates. Sura II.217 reads: "... But whoever of you recants and dies an unbeliever, his works shall come to nothing in this world and the next, and they are the companions of the fire for ever." Al-Thalabi and al-Khazan concur. Al-Razi in his commentary on II:217 says the apostate should be killed.
 
Similarly, IV. 89: "They would have you disbelieve as they themselves have disbelieved, so that you may be all like alike. Do not befriend them until they have fled their homes for the cause of God. If they desert you seize them and put them to death wherever you find them. Look for neither friends nor helpers among them..." Baydawi (died c. 1315-16), in his celebrated commentary on the Koran, interprets this passage to mean: "Whosover turns back from his belief ( irtada ), openly or secretly, take him and kill him wheresoever ye find him, like any other infidel. Separate yourself from him altogether .Do not accept intercession in his regard". Ibn Kathir in his commentary on this passage quoting Al Suddi (died 745) says that since the unbelievers had manifested their unbelief they should be killed.}}


<br>Similarly, IV. 89: "They would have you disbelieve as they themselves have disbelieved, so that you may be all like alike. Do not befriend them until they have fled their homes for the cause of God. If they desert you seize them and put them to death wherever you find them. Look for neither friends nor helpers among them..." Baydawi [d. c. 1315-16], in his celebrated commentary on the Koran, interprets this passage to mean: "Whosover turns back from his belief (irtada), openly or secretly, take him and kill him wheresoever ye find him, like any other infidel. Separate yourself from him altogether. Do not accept intercession in his regard". Ibn Kathir in his commentary on this passage quoting Al Suddi [d. 745] says that since the unbelievers had manifested their unbelief they should be killed.}}
===Apostasy rates===
===Apostasy rates===
Muslims often (sometimes falsely) advertise news of non-Muslims converting to Islam, but they do not tell the other side of the story, where Muslims are also leaving Islam. There are more Muslims leaving Islam today than there are new converts joining it.<ref>[http://www.formermuslims.com/forum/viewtopic.php?t=972 6 Million Muslims LEAVE Islam every year!] Shiekh Ahmed Katani, speaking with Maher Abdallah</ref> In Sub-Saharan Africa alone, 6 million Muslims are leaving Islam each and every year. Once the majority faith of the continent, they are now the minority with Christianity being the majority. The sheer volume of recent apostates is unprecedented in the history of Islam. Here at WikiIslam, we document this news and host hundreds of written testimonies.  
The number recent apostates is unprecedented in the history of Islam.
====Sub-Saharan Africa====
According to one estimate made in 2000, In Sub-Saharan Africa alone, 6 million Muslims leave Islam every year. In the recent past, Christianity has traded places with Islam as the majority faith of the African continent.<ref>{{Citation|url=https://www.aljazeera.net/programs/shareea/articles/2000/12/12-12-6.htm|author1=Sheikh Ahmed Katani|author2=Maher Abdullah|publication-date=12/12/2000|publisher=Al Jazeera|trans_chapter=Christianization in Africa|chapter=al-Tansir fi Ifriqiya}} An English translation of the article has been [https://web.archive.org/web/20080330082127/http://www.formermuslims.com/forum/viewtopic.php?t=972 made available here].</ref>
====North America====
According to a Pew survey conducted in 2014, "About a quarter of adults who were raised Muslim (23%) no longer identify as members of the faith, roughly on par with the share of Americans who were raised Christian and no longer identify with Christianity (22%)". According to a Pew survey conducted in 2017, "a similar estimate (24%) of the share of those who were raised Muslim but have left Islam". According to the 2017 survey, 55% of these ex-Muslims thereafter identified with no religion, 22% converted to Christianity, 21% became "something else", and 3% said they "didn't know" how to describe themselves.<ref>{{Citation|url=https://www.pewresearch.org/fact-tank/2018/01/26/the-share-of-americans-who-leave-islam-is-offset-by-those-who-become-muslim/|archiveurl=https://web.archive.org/web/20200414092507/https://www.pewresearch.org/fact-tank/2018/01/26/the-share-of-americans-who-leave-islam-is-offset-by-those-who-become-muslim/|chapter=The share of Americans who leave Islam is offset by those who become Muslim|publisher=Pew Research Center|author1=Besheer Mohamed|author2=Elizabeth Podrebarac Sciupac|publication-date=January 26, 2018}}</ref>
==See Also==


==See Also==
*[[Qur'an, Hadith and Scholars:Apostasy|Qur'an, Hadith and Scholars: Apostasy]]


*[[Islam and Freedom of Speech]]
*[[Islam and Freedom of Speech]]
'''Other Core Articles'''
''Core articles contain an overview of other articles related to a specific issue:''
*[[Islam and Homosexuality]]
*[[Islam and Miracles]]
*[[Child Marriage in Islamic Law]]
*[[Islam and Science]]
*[[Islam and Scripture]]
*[[Islam and the People of the Book]]
*[[Islam and Violence]]
*[[Islam and Women]]


==External Links==
==External Links==


*[http://www.answering-islam.org/Index/A/apostasy.html Apostasy] ''- Answering Islam''
*[http://www.answering-islam.org/Index/A/apostasy.html Apostasy] ''- Answering Islam''
*[http://www.memri.org/bin/articles.cgi?Page=archives&Area=ia&ID=IA20805 Accusing Muslim Intellectuals of Apostasy] ''- Aluma Dankowitz, MEMRI: Inquiry and Analysis No. 208, February, 18,2005''
 
*[http://www.memri.org/bin/articles.cgi?Page=archives&Area=ia&ID=IA20805 Accusing Muslim Intellectuals of Apostasy] ''- MEMRI''


==References==
==References==
{{Reflist|30em}}
{{Reflist|30em}}


[[Category:Core Articles]]
[[Category:Apostasy]]
[[Category:Apostasy]]
[[Category:Atheism and Islam]]
[[Category:Atheism]]
[[Category:Islamic Law]]
[[Category:Shariah (Islamic Law)]]
[[Category:Kafir (infidel)]]
[[Category:Kafir (infidel)]]
__NOEDITSECTION__
[[Category:Human rights]]
[[Category:Criticism of Islam]]
[[Category:Freedom of speech]]

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Apostasy (ارتداد, irtidād and ردة ridda), or leaving the religion, is a serious offense in Islam. Rejecting any part of Islamic doctrine, whether derived from the Quran or from what are held by Islamic scholars to be incontrovertibly reliable hadith, amounts to apostasy.[1][2] The punishment for apostasy as prescribed by Muhammad and as delineated in all four schools of Islamic law is execution. Numerous Sahih (authentic) hadiths attribute this punishment as explicitly prescribed by Muhammad. In Sahih Bukhari, for instance, it is recorded that “Allah's Apostle said, 'Whoever changed his Islamic religion, then kill him'”.[3] Apostasy is also famously one of only three reasons, according to Muhammad, for which killing a Muslim is permitted.[4] One who commits apostasy is called a murtad (مرتد, or 'apostate'). One who hides his apostasy is referred to as a munāfiq (منافق, or 'hypocrite').

Historical Context

Islamic law draws heavily on the desert tribal norms that characterized its birthplace in 7th century Arabia. In this context, as in much of the ancient world, religion was a primarily communal rather than personal affair - commitment to the belief system of one's people was at the same time the basis of one's membership among those people. To abandon one's religion was to renounce not only a system of belief, but also (in the absence of strong secular notions of nationhood) the the society or community that was founded upon that belief. Thus, the norm in Arabia at the birth of Islam was to view apostasy as tantamount to a form of treason and renunciation of one's belonging to one's community. This did not, however, merit execution in all cases. After all, Muhammad himself was allowed to live in Mecca despite abandoning the 'religion of his forefathers', even if he was made to face some amount of persecution. Once Muhammad's movement of military conquest based out of Medina began, however, his group of believers was in a constant state of war with his neighbors. Since Muhammad cemented rather than overturned most of the contemporary tribal norms, this meant that apostasy at any point amounted to treason during a state of war, and thus merited execution. Islamic scholars, drawing on Muhammad's life, took these norms and turned them into the perennial dictates of Islamic law. Even among classical scholars born hundreds of years after Muhammad, the Islamic caliphate was held to be in what was essentially a perpetual state of conquest, based on the Dar al-Harb and Dar al-Islam (the Abode of War and the Abode of Peace) dichotomy, perpetuating the justification of this ruling. Since Islamic law is unchanging, however, and since a collapse of the Islamic state was not anticipated, the overwhelming majority of traditional Islamic scholars today continue to hold execution as the proper punishment for apostasy. Today, the punishment for apostasy is execution in 11 Muslim-majority countries and is outlawed and otherwise punishable in many, many more.[5]

In early Islam

There are no accounts in the hadith considered authentic by traditional Islamic scholars of Muhammad executing apostates, largely due to the absence of individuals apostatizing during Muhammad's life. Academic historians have also shown that, despite the pretensions Islamic orthodoxy, Muhammad's original criteria for one to qualify as a 'believer' was in all likelihood a minimal monotheistic faith rather than the outright acceptance of the entirety of the Quran or Muhammad's individual dictates, which may account for the lesser number of apostates. Nonetheless, there is an incident in Sahih Bukhari where Muhammad is reported to to have banished a Bedouin who expressed the desire to discard his religion. This may, however, be due moreso to the very early Medinan stage of Islam at which this event is said to have taken place, a time when most of Islamic law and doctrine had not yet been formulated, rather than what the Islamic tradition holds to have been Muhammad's ultimate judgement on apostasy.

The ruling of execution given by Muhammad according to numerous hadith falls into sharp relief upon Muhammad's death and under the caliphate of Abu Bakr, when thousands of converts to Islam "apostatized" and were summarily killed in what became known as the Riddah (lit. "apostasy") Wars (632–633 CE). These "apostates" had, in fact, only refused to pay the Zakat tithe and not openly renounced Islam. Refusing to accept even a single part of Islamic doctrine, however, is considered apostasy, and Abu Bakr dealt with them as such, reportedly prompted by a Quran 9:5, which commands Muslims to embattle Islam's enemies until they surrender the tithe and commit to offering prayers. Abu Bakr did not bring the bloody Riddah Wars to an end until all the apostates were either killed or had reverted to Islam. Several other narrations report Muhammad's companions (sahabah) implementing his command and executing atheists,[3] Christians,[6] and Jews[7] for leaving Islam.

By the time of the Abbasid Empire, execution for apostasy as well as for aiding and abetting the crime had become routine. Amira K. Bennison, a Cambridge historian, records the following incident:

In 859 Leocritia, a girl of Muslim parentage with a Christian aunt, decided to become Christian and run away from herparents. Eulogius and his sister harboured the runaway in direct opposition to her parents’ wishes and encouraged her to stand firm. Both were arrested and subsequently executed, Eulogius for proselytizing and assisting in the abduction of a Muslim girl and Leocritia for refusing to return to the faith of her parents.

In Islamic law and scripture

In the Qur'an

The Qur'an does not assign a specific punishment for leaving the religion, as it does for instance for zina. Rather the Qur'an promises the punishment and wrath of Allah upon the believer who later leaves the faith:

Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment;

This verse was, according to the traditional reckoning, revealed to the prophet in the case of 'Ammar ibn Yasir, a Mekkan who had been put under pressure of torture of himself and his family to renounce Islam. The prophet ruled that upon the end of this persecution, 'Ammar could be allowed back into the Muslim community. This is a stark departure from the Christian tradition, which sees holding fast to the faith under persecution as the ultimate virtue of the believer. This story and verse would end up providing the grounding for the (largely realized as Shi'ite) doctrine of Taqiyya. Although usually thought of as a Shi'a idea, ibn Kathir himself provides grounding for this idea:

(except one who was forced while his heart is at peace with the faith) This is an exception in the case of one who utters statements of disbelief and verbally agrees with the Mushrikin because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allah and His Messenger. The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self-preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him, even placing a huge rock on his chest in the intense heat and telling him to admit others as partners with Allah.
Tafsir of ibn Kathir on Quran 16:106

As such, this verse provides for no hadd punishment for apostasy, but rather gives excuse to Muslims who have apostasized under pressure of persecution to return to the community when it is safe to do so.

They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.

In addition to providing a rational for fighting the mushrikeen (idolators or unbelievers), this verse again deals with the punishment in the hereafter of those who leave the faith and lacks any mention of the punishment to be meted out to unbelievers. Qurtubi notes in his tafsir on this verse:

Scholars disagree about whether or not apostates are asked to repent. One group say that they are asked to repent and, if they do not, they are killed. Some say they are given an hour and others a

month. Others say that they are asked to repent three times. That is related from ‘Umar and ‘Uthmān and that is the view of Mālik. Ibn al-Qāsim related it from him. Al-Ḥasan said they are asked a hundred times. It is also said that they are killed without being asked to repent. Ash-Shāfi‘ī says that in one of his two views and it is one of the positions of Ṭāwūs and ‘Ubayd ibn ‘Umayr. Saḥnūn mentioned that ‘Abd al-‘Azīz ibn Abī Salmah al-Mājishūn said that apostates are killed without being asked to repent. He argues that based on the ḥadīth of Mu‘ādh and Abū Mūsā. It says: ‘When the Prophet f sent Abū Mūsā to Yemen, he sent Mu‘ādh ibn Jabal after him. When he came to him, he dismounted and Abū Mūsā gave him a cushion. There was a man in shackles beside him. Mu‘ādh asked, “Who is this?” He replied, “He is a Jew who became Muslim and reverted and returned to Judaism.” He stated, “I will not sit down until he is killed. This is the judgment of Allah and His Messenger.” “Sit,” Abū Mūsā said. He repeated, “No, I will not sit

down until he is killed. This is the judgment of Allah and His Messenger.” He said it three times and he commanded that he be killed.’ Muslim and others transmitted it.
Tafsir of Qurtubi on Qur'an 2:217

Qurtubi clearly believes that some manner of punishment is due for apostates, but justifies his belief in this punishment with reference to the hadith. It's clear that Qurtubi does not see the Qur'an itself as supporting this punishment and feels the need to reach outside of it into other traditions in order to justify this recieved belief.

In the four schools

Islamic jurisprudence is derived from the reported words of Muhammad, especially as interpreted and implemented by the Rashidun ("rightly guided") Caliphs and his other companions.

Imam Abu Hanifa’s prescription, as found in his student al-Shaybani's Kitab al-Siyar, grants the apostate a period of three days to revert back to Islam before facing the death penalty. All four schools of Sunni jurisprudence are in agreement with this ruling, with only slight variations on whether and how the grace period and punishment are to be applied to females.[6] The Hanafi school of jurisprudence, the most popular school of jurisprudence in the world today, holds that female apostates form an exception to the rule and, rather than being killed, ought to be beaten every three days and put under confinement until death or repentance, while the remaining Shafi'i, Maliki, and Hanbali schools all agree the verdict for the female apostate is the same as for the male.[8] In Shia Islam, according to the Ja'fari school, the male is to be executed, but females imprisoned and beaten at the times of the daily prayers (salah).[9] All four schools also hold that the apostate must be: performing an act of free will, of adult age (beyond the puberty, in Islamic law), is of sound mind, and acting intentionally.[9] It is important to note that the Islamic ruling on apostasy only applies to apostates from Islam, not to those who apostatize from other religions, and especially not to those who apostatize from other religions in order to convert to Islam, as this final act is considered to be highly meritorious.

The specific rulings for the four Sunni schools as well as the Ja'fari school of Shia Islam are as follows:

  • The Hanafi school recommends three days of imprisonment before execution to allow repentance and reversion, although the delay before killing the apostate is not mandatory. Male apostates must be executed, while female apostates must be held in solitary confinement and beaten every three days until they recant and return to Islam.
  • The Maliki school allows a waiting period of three days for repentance and reversion, after which the apostate must be killed. This applies to both males and females.
  • The Shafi'i school requires a waiting period of three days for repentance and reversion, after which the apostate must be killed. This applies to both males and females.
  • The Hanbali school recommends a waiting period of three days for repentance and reversion. Then, the apostate is to be invited three times to repent and revert. If the apostate refuses this invitation, they must be executed. This applies to both males and females.
  • The Ja'fari school does not require a waiting period, but allows one to be granted if the apostate was born a disbeliever (rendering them a murtad al-milli). Male apostates must be executed, while female apostates must be held in solitary confinement and beaten at the times of the daily prayers and restricted to light rations of food until she repents and reverts.[9][10][11][12]

Civil law penalties for apostates who are imprisoned, awaiting execution, or who have taken flight have also been prescribed.[9][13] In all school other than the Hanafi school, the apostate's right to dispose of property is suspended pending repentance. An apostate also loses the right to inherit (from anyone, Muslim or otherwise). The four schools and the individual jurists within them differ on whether all an apostate's property goes to their Muslim heirs, or just that acquired before his apostasy (if the apostate is a male). The apostate's marriage contract is annulled upon the act of apostasy, even if they repent, or is suspended pending repentance for the length of the wife's 'waiting period' in the Shafi'i school (if their marriage was already consummated) and Shia Ja'fari school (if the apostate was born a disbeliever).

In scripture and scholarly writing

Authoritative Islamic sources (the Qur'an, hadith, and both classical and modern scholars) have commented at length on what constitutes apostasy and how apostates are to be dealt with.

Narrated Ikrima:


Ali burnt some people and this news reached Ibn 'Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, 'If somebody (a Muslim) discards his religion, kill him.'"
Narrated 'Abdullah:


Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims."

Modern revisionary perspectives

A select few modern Islamic scholars, flouting more a millennium of scholarly consensus, have interpreted Quran 2:256 as annunciating a principle which, they say, overrides all scriptural commandments with contrary implications. The Islamic scholars espousing this revision point to reports of apostates who were permitted to continue living during Muhammad's lifetime, despite his ruling. They also reference a small number of early Islamic figure who punished apostasy with punishments lesser than the death penalty. These scholars also read the version of one relevant hadith which prescribes execution for those individuals who leave Islam and "the Muslims" as only being applicable in a context where the apostate's 'leaving the Muslims' amounts to political treason. Interestingly, however, for many of these scholars, speaking openly about one's apostasy in an Islamic state is considered a type of insurrectionary treason which necessarily seeks to undermine the political order.

While this revisionary perspective has had effectively no purchase among establishment traditionalists and has widely been ridiculed as an instance of 'succumbing to Western influence', it has nonetheless helped a number of modern Muslims, especially those living in liberal cultures in the West, reconcile their faith with the dictates of modern society.

(There is) no compulsion in the religion. Surely has become distinct the right (path) from the wrong. Then whoever disbelieves in false deities and believes in Allah, then surely he grasped the handhold - [the] firm, (which) not (will) break [for it]. And Allah (is) All-Hearing, All-Knowing.

In the Muslim world

Popular Muslim opinion

2013 Pew poll

A Pew poll released on April 30, 2013 asked Muslims in 39 countries between 2008 and 2012 questions about religion, politics and society based on 38,000 face-to-face interviews. In one question, asked in 37 of these countries with a combined Muslim population of just over 1 billion people, the survey asked participants whether they favored or opposed the death penalty for leaving Islam. Using the complete dataset for this question on page 219 of the full report[14], and weighing the responses by Muslim population[15] indicates that overall, 40% of Muslims in these countries favor the death penalty for apostasy from Islam. The percentage was below 10% in Central Asia, Turkey and Balkan countries included in the survey. It was above 50% in Afghanistan (79%), Egypt (88%), Jordan (83%), Malaysia (58%), Pakistan (75%), Palestinian Territories (62%), and Djbouti (62%).

One noteworthy mistake has frequently been made by commentators on the 2013 Pew poll, likely as a result of neglecting the full dataset made available by Pew at the of the report. The table found in chapter one of the report shows support for the death penalty for apostasy among those who answered that they were 'in favor of Sharia in their country' in an earlier question. Multiplying the percentages in these two tables yields significantly lower percentages compared to those mentioned above (Egypt, for example appears by this calculation to have 64% support for the death penalty, and overall support in the countries surveyed falls to approximately 35% after weighing by Muslim population). This approach fails to accounts, however, for the support for the apostasy death penalty among those who answered that they 'do not support' or 'don't know whether they support' Sharia being the official law in their country, which, perhaps surprisingly, makes a significant difference. Only the table on page 219 of the report reveals support for the apostasy death penalty for all respondents in each country. This was confirmed by an independent analysis of the data and correspondence with Pew's Director of International Survey Research.[16] Nevertheless, a strong correlation can be seen in the results for the two questions on support for Sharia and support for the death penalty for apostates.[17]

Changes since 2013

It is possible and even likely that support for the penalty has fallen in the years since the survey was conducted due to near-global outrage at the actions of ISIS and subsequent attempts by leading Muslim figures to distance Islam from the actions of that group. A similar decline in support may also have resulted from generally the negative experience of Muslim Brotherhood government in Egypt between 2011 and 2013.

Persecution of apostates

Apostates from Islam are regularly persecuted and killed in the Muslim world. While a great deal of this violence comes from government authorities, an equally great deal (if not the majority) of this violence is meted out by private citizens, often including the victim's family members and persons though to be friends. Very often, those operating outside the bounds of or on independent behalf of the law, in this respect, are allowed by the government to act with impunity. Similar persecution and even murder has recently been observed among Western Muslim diasporas. In 2007, for instance, the daughter of a British Imam was taken under police protection after receiving death threats from her father (a leader of a mosque in Lancashire) for converting to Christianity.[18]

Apostasy and human rights

In 2005, the ex-Muslim writer Ibn Warraq presented a paper at the panel discussion on "Apostasy, Human Rights, Religion and Belief" held at the the 60th Session of the UN Commission on Human Rights on April 18th, 2005 in Geneva, Switzerland. The following is an excerpt:

It is clear quite clear that under Islamic Law an apostate must be put to death. There is no dispute on this ruling among classical Muslim or modern scholars... Sura II.217 is interpreted by no less an authority than al-Shafi'i [d. 820], the founder of one of the four orthodox schools of law of Sunni Islam to mean that the death penalty should be prescribed for apostates. Sura II.217 reads: "... But whoever of you recants and dies an unbeliever, his works shall come to nothing in this world and the next, and they are the companions of the fire for ever." Al-Thalabi and al-Khazan concur. Al-Razi in his commentary on II:217 says the apostate should be killed.
Similarly, IV. 89: "They would have you disbelieve as they themselves have disbelieved, so that you may be all like alike. Do not befriend them until they have fled their homes for the cause of God. If they desert you seize them and put them to death wherever you find them. Look for neither friends nor helpers among them..." Baydawi [d. c. 1315-16], in his celebrated commentary on the Koran, interprets this passage to mean: "Whosover turns back from his belief (irtada), openly or secretly, take him and kill him wheresoever ye find him, like any other infidel. Separate yourself from him altogether. Do not accept intercession in his regard". Ibn Kathir in his commentary on this passage quoting Al Suddi [d. 745] says that since the unbelievers had manifested their unbelief they should be killed.

Apostasy rates

The number recent apostates is unprecedented in the history of Islam.

Sub-Saharan Africa

According to one estimate made in 2000, In Sub-Saharan Africa alone, 6 million Muslims leave Islam every year. In the recent past, Christianity has traded places with Islam as the majority faith of the African continent.[19]

North America

According to a Pew survey conducted in 2014, "About a quarter of adults who were raised Muslim (23%) no longer identify as members of the faith, roughly on par with the share of Americans who were raised Christian and no longer identify with Christianity (22%)". According to a Pew survey conducted in 2017, "a similar estimate (24%) of the share of those who were raised Muslim but have left Islam". According to the 2017 survey, 55% of these ex-Muslims thereafter identified with no religion, 22% converted to Christianity, 21% became "something else", and 3% said they "didn't know" how to describe themselves.[20]

See Also

External Links

References

  1. Questions about Apostasy (Blasphemy) - Al Sunna.org
  2. Quran 2:85
  3. 3.0 3.1 M. Muhsin Khan (Translator) - Sahih Bukhari Volume 9, Book 84 - Dealing with Apostates, Number 57 - USC-MSA, Compendium of Muslim Texts
  4. M. Muhsin Khan (Translator) - Sahih Bukhari Volume 9, Book 83 - Blood Money (Ad-Diyat), Number 17 - USC-MSA, Compendium of Muslim Texts
  5. https://persecution.exmuslims.org/map
  6. 6.0 6.1 Abul Ala Maududi - The Punishment of the Apostate According to Islamic Law - Islamic Publications Ltd., Lahore, 1963
  7. M. Muhsin Khan (Translator) - Sahih Bukhari Volume 9, Book 84 - Dealing with Apostates, Number 58 - USC-MSA, Compendium of Muslim Texts
  8. 'Abdurrahmani'l-Djaziri - The Penalties for Apostasy in Islam According to the Four Schools of Islamic Law - "The Case of the Female Apostate" (Pg. 19)
  9. 9.0 9.1 9.2 9.3 Peters, R.and G.J.J.De Vries (1976-77), 'Apostasy in Islam'. Die Welt des Islams 17, 1/4:1-25 [dare.uva.nl/document/228850 pdf of the article] or jstor article with free read access
  10. webcitation archive Sunni books of jurisprudence (translations) quoted in The Rationaliser, Apostasy in Islam, 2014
  11. imam-khomeini.ir Imam Khomeini, Tahrir al-Wasilar Volumie IV (English translation), Tehran: Institute for Compilation of Imam Khomeini's works, 2011, p.255
  12. A Shiite Opinion on Apostasy - Originally from Kayhan International, March 1986
  13. islamqa.info Fatwah 134339: Effect of apostasy on marriage before and after consummation]
  14. The World’s Muslims: Religion, Politics and Society Pew Research Centre, 30 April 2013, p.219 (responses by country to the question on apostasy)
  15. Future Global Muslim Population Pew Research Centre, 2011, pp.156-163 (Estimated Muslim population by country in 2010)
  16. Check the original source! How so many writers got the facts wrong after the Maher vs. Affleck Islam debate Archive
  17. Survey Reports - The World’s Muslims: Religion, Politics and Society - Chapter 1: Beliefs about Sharia - Pew Research Center, April 30, 2013
  18. Imam's daughter in hiding after her conversion to Christianity sparked death threats - London Evening Standard, December 6, 2007
  19. Sheikh Ahmed Katani; Maher Abdullah, "al-Tansir fi Ifriqiya [Christianization in Africa]", Al Jazeera, 12/12/2000, https://www.aljazeera.net/programs/shareea/articles/2000/12/12-12-6.htm  An English translation of the article has been made available here.
  20. Besheer Mohamed; Elizabeth Podrebarac Sciupac, "The share of Americans who leave Islam is offset by those who become Muslim", Pew Research Center, January 26, 2018 (archived from the original), https://web.archive.org/web/20200414092507/https://www.pewresearch.org/fact-tank/2018/01/26/the-share-of-americans-who-leave-islam-is-offset-by-those-who-become-muslim/