Concerning the notion that Islam requires earthly punishment for apostates:
While the Qur’an speaks of apostasy more than a dozen times; nowhere does it authorise an earthly punishment for abandoning faith. On the contrary, aside from the teaching that there is ‘...no compulsion in religion’ (Al-Baqara: 256); we have this:
‘Say: “Now the truth has come from your Lord: let those who wish to believe in it do so, and let those who wish to reject it do so.”’ (Al-Kahf: 18); and this:
‘As for those who believe, then reject the faith, then believe again, then reject the faith again and become increasingly defiant, Allāh will not forgive them, nor will He guide them on any path.’ (Al-Nisa: 137).
In a footnote to this last verse, Dr. Mohammad Hashim Kamali, a noted Islamic scholar and former Professor of Law at the International Islamic University of Malaysia writes:
‘Had apostasy been subject to a temporal punishment, it would have been mentioned here. For this Qur’anic verse clearly visualises instances of renunciation of Islam more than once without actually mentioning a punishment for it.’ (‘Principles of Islamic Jurisprudence’).
The Qur’an makes it perfectly clear that when it comes to apostasy, Allāh (subḥānahu ūta'āla) reserves for Himself the right to judge; and to do so on the Day of Judgement. The Prophet (sallallahu 'alayhi wa sallam) has no say in the matter. On the contrary, his role is to convey the message – to preach and teach the Faith, as expressed in the Qur’an – and nothing more. He is not to impose it by force:
‘Ask those who were given the Scripture, as well as those without one: “Do you too devote yourselves to Him alone?” If they do, they will be guided, but if they turn away, your only duty is to convey the message. Allāh is aware of His servants.’ (Al-‘Imran: 18-20; my emphasis). See also Al-Kahf: 29; Al-Ma’ida: 92.
If the Prophet was given no Qur’anic authority to punish apostasy, then by what right do we?
Dr Kamali writes:
‘Neither the Prophet Muhammad, nor any of his Companions, compelled anyone to embrace Islam. They did not sentence anyone to any punishment solely for renunciation of Islam, and there is evidence also in the Qur’an to that effect. The handful of cases of apostasy reported during the Prophet’s lifetime are in effect offences of treason: the individual would renounce Islam, leave Madinah, join the pagans of Quraish and fight the Muslims – all in rapid succession. This was the scenario at a time when the two communities, the pagans of Mecca and the nascent Muslim community in Madinah, were actively at war. There were no neutral grounds under those circumstances. Bearing in mind also that there were over twenty-six military engagements (and many more smaller skirmishes) between Muslims and non-Muslims in the space of about ten years, there was an active but extended state of war.’ (‘Shariah Law.’).
The notion that Islam requires earthly punishment for apostates is false.
Continued:
While the Qur’an speaks of apostasy more than a dozen times; nowhere does it authorise an earthly punishment for abandoning faith. On the contrary, aside from the teaching that there is ‘...no compulsion in religion’ (Al-Baqara: 256); we have this:
‘Say: “Now the truth has come from your Lord: let those who wish to believe in it do so, and let those who wish to reject it do so.”’ (Al-Kahf: 18); and this:
‘As for those who believe, then reject the faith, then believe again, then reject the faith again and become increasingly defiant, Allāh will not forgive them, nor will He guide them on any path.’ (Al-Nisa: 137).
In a footnote to this last verse, Dr. Mohammad Hashim Kamali, a noted Islamic scholar and former Professor of Law at the International Islamic University of Malaysia writes:
‘Had apostasy been subject to a temporal punishment, it would have been mentioned here. For this Qur’anic verse clearly visualises instances of renunciation of Islam more than once without actually mentioning a punishment for it.’ (‘Principles of Islamic Jurisprudence’).
The Qur’an makes it perfectly clear that when it comes to apostasy, Allāh (subḥānahu ūta'āla) reserves for Himself the right to judge; and to do so on the Day of Judgement. The Prophet (sallallahu 'alayhi wa sallam) has no say in the matter. On the contrary, his role is to convey the message – to preach and teach the Faith, as expressed in the Qur’an – and nothing more. He is not to impose it by force:
‘Ask those who were given the Scripture, as well as those without one: “Do you too devote yourselves to Him alone?” If they do, they will be guided, but if they turn away, your only duty is to convey the message. Allāh is aware of His servants.’ (Al-‘Imran: 18-20; my emphasis). See also Al-Kahf: 29; Al-Ma’ida: 92.
If the Prophet was given no Qur’anic authority to punish apostasy, then by what right do we?
Dr Kamali writes:
‘Neither the Prophet Muhammad, nor any of his Companions, compelled anyone to embrace Islam. They did not sentence anyone to any punishment solely for renunciation of Islam, and there is evidence also in the Qur’an to that effect. The handful of cases of apostasy reported during the Prophet’s lifetime are in effect offences of treason: the individual would renounce Islam, leave Madinah, join the pagans of Quraish and fight the Muslims – all in rapid succession. This was the scenario at a time when the two communities, the pagans of Mecca and the nascent Muslim community in Madinah, were actively at war. There were no neutral grounds under those circumstances. Bearing in mind also that there were over twenty-six military engagements (and many more smaller skirmishes) between Muslims and non-Muslims in the space of about ten years, there was an active but extended state of war.’ (‘Shariah Law.’).
The notion that Islam requires earthly punishment for apostates is false.
Continued:
'Sometimes, silence is the best answer for a fool.'(Alī ibn Abī Tālib)
