Welcome to Scribd, the world's digital library. Read, publish, and share books and documents. See more
Download
Standard view
Full view
of .
Look up keyword
Like this
16Activity
0 of .
Results for:
No results containing your search query
P. 1
Al-Shafi'i & Al-Ghazali on the Treatment of Apostates

Al-Shafi'i & Al-Ghazali on the Treatment of Apostates

Ratings: (0)|Views: 1,046 |Likes:
Published by alif fikri

More info:

Categories:Types, School Work
Published by: alif fikri on Nov 13, 2008
Copyright:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less

05/09/2014

pdf

text

 
Toleration and exclusion: al-Sha
:
fi"ı
:
andal-Ghaza
:
:
on the treatment of apostates
 
Yale University
An early theological dispute in Islam was the question of whether the gravesinner is an unbeliever and can therefore be killed. The question was relatedto the murder of the third caliph "Uthma
:
n ibn "A
ff 
a
:
n in 35/656. In the springof that year, malcontents from Egypt, Basra and Kufa proceeded to the capitalMedina to complain about various matters.
1
Those who had a hand in thecaliph's killing during this revolt were sometimes later identified with theearliest Kha
:
rijites.
2
Indeed, some Kha
:
rijite groups developed a theology thatcould perfectly justify the killing of "Uthma
:
n. All Kha
:
rijites shared the opinionthat committing a grave sin leads to unbelief. The more radical groups heldthat if a believer becomes an unbeliever by committing a grave sin, he turnsaway from Islam and may be killed as an unbeliever.
3
Of course, the lessradical groups amongst the Kha
:
rijites did not accept this chain of argumentand they rejected the murder of an unbeliever.
4
But the moderates agreed thatthe status of a believer, which in those early days meant the membership of the community of Islam, was lost if a sin was committed or a key tenet onwhich the community agreed was denied. Membership of the community,according to Josef van Ess, is the oldest expression of Islamic soteriology.
5
There has been strong opposition to the Kha
:
rijites from the very beginning.In legal and theological thought their antagonists first answered with thedogma of 
irja
]
, the suspension of judgement on the grave sinner. When thefirst Mu"tazilites appeared we find a synthesis of these two theological positions,a dialectical progression. The Mu"tazilı
:
theory of 
al-manzila baynal-manzilatayn
rendered both previous positions, i.e. the Kha
:
rijite and theMurji'ite, obsolete and simultaneously preserved them; they became ‘sublated’(
aufgehoben
) as Hegel would have put it in his theory of dialectics. In religiousand legal practice, however, the intermediate position proved to be nothingother than the
irja
]
, the suspension of judgement on the unbelief of a Muslim.The Kha
:
rijı
:
threat of a deadly persecution
6
amongst the members of thecommunity was thus permanently lifted.Things are more complicated when it comes to the denial of a key teneton which the community agrees. In recent years, accusations of blasphemy
1
al-T
1
abarı
:
,
Ta
]
kh al-umam wa-l-mulu
k/Annales quos scripsit Abu
Djafar Mohammad ibnDjabir at-Tabari 
, ed. M. J. de Goeje
et al 
., 15 vols. (Leiden: E. J. Brill, 1879–1901) ser. 1, 2854
ff 
.The sources on "Uthma
:
n's murder are collected in Wilferd Madelung,
The succession to Muh
1
ammad:a study on the early caliphate
(Cambridge: Cambridge University Press, 1997), 113–40, 373–8.
2
On the connection between the murderers of "Uthma
:
n and the early Kha
:
rijites, cf. W. M. Watt,
The formative period of Islamic thought
(Edinburgh: Edinburgh University Press, 1973), 9–14.
3
In e
ff 
ect the unbeliever (
ka
 fir
) is in this case an apostate. The connection between unbelief and apostasy is nowhere mentioned. This, however, must have been the legal connection, if oneis sought. On this position cf. al-Ash"a
:
,
Maqa
la
t al-Isla
miyyı
n wa-khtila
 f al-mus
1
allı
n/Diedogmatischen Lehren der Anha¨ nger des Islam
(ed. H. Ritter) (Beirut and Wiesbaden: SteinerVerlag, third edition, 1980) (Bibliotheca Islamica, 1), 86
ff 
. On whether this was really the positionof the radical Kha
:
rijite groups cf. Josef van Ess,
Theologie und Gesellschaft im 2. und 3. JahrhundertHidschra. Eine Geschichte des religio¨ sen Denkens im fru¨ hen Islam
, 6 vols. (Berlin and New York:Walter de Gruyter, 1991–97), vol. 2, 613
ff 
.
4
Cf. al-Ash"arı
:
,
Maqa
la
t
, i, 104f. and van Ess,
Theologie und Gesellschaft
, vol. 2, 224
ff 
.
5
van Ess,
Theologie und Gesellschaft
, vol. 1, 8.
6
This is perhaps how the alleged
isti"ra
1
of the Aza
:
riqa should be translated; on
isti"ra
1
cf.Charles Pellat in
Encyclopaedia of Islam, New Edition
, ed. H. A. R. Gibb, J. H. Kramers, E. Le´vi-Provenc¸al, J. Schacht
et al.
(Leiden and London: E. J. Brill, Luzac & Co.), 1954
ff 
., vol. 4, 269.
Bulletin of SOAS 
64
, 3 (2001) 339–354. © School of Oriental and African Studies. Printed in theUnited Kingdom.
 
340
 
(
sabb
) and apostasy (
irtida
) against members of the Muslim community havebecome more widespread. These allegations have become an e
ff 
ective politicaland legal weapon in the hands of some radical Muslim groups and individuals.Consequently, the application of these two legal institutions in Islamic law haschanged considerably over the past dozen or so years. There have been severalcases in Muslim countries where judgements of apostasy from Islam have beenpassed on writers and artists and the alleged perpetrator persecuted by stateauthorities or by self-appointed guardians of the Muslim faith. The most publiccases of such accusations of apostasy in the 1990s were those of Faraj Fawd
1
a
:
and Nas
1
r H
1
a
:
mid Abu
:
Zayd in Egypt, Asim Nesin in Turkey and TaslimaNasrin in Bangladesh. The renewed use of the judgement against apostateswas clearly prompted, or at least encouraged, by al-Khomaynı
:
's
fatwa
againstSalman Rushdie in 1989.
7
The Anglo-Indian writer, however, was not onlyaccused of apostasy, but of the more serious o
ff 
ence of blasphemy (
sabb
).
8
Whilst the renewed use of the charge of apostasy has been examined in anumber of recent articles,
9
there is little literature on the emergence andapplication of this legal institution in the early periods of Muslim history. Theearly literature on the development and application of the charge of apostasyis dominated by Ignaz Goldziher's
Vorlesungen u¨ ber den Islam.
Goldziherexamined the culture of 
takfı
r
(i.e. the accusation that someone is an unbeliever,
ka
 fir
) within the Ash"arite school of theology and he tried to determine themeaning and legal consequences of this accusation. He held that a Muslimunbeliever is considered to be excommunicated’. If his unbelief (
kufr
) issu
ciently established and he is caught, he should be asked to repent and begiven the chance to return to the community of Islam. If he does not do so,he is put to death.
10
For Goldziher there seemed to be little historical develop-ment within this verdict. Furthermore, he did not distinguish between thestatus of an unbelieving Muslim and that of a Muslim apostate, and thus heneglected the dynamics of this legal institution.According to an established view, which is shared by European scholarsand Muslim legal authorities alike,
11
the law of apostasy has its origins in the
7
In an almost identical judgement of 1983, the Muftı
:
of Jerusalem Sa"d al-Dı
:
n al-"Alamı
:
delivered a verdict on the apostasy of the Syrian president H
1
a
:
fiz
1
al-Asad, and just like al-Khomaynı
:
six years later, called on all Muslims to carry out the death penalty. (Reinhard Schulze,
Geschichteder arabischen Welt im 20. Jahrhundert.
(Munich: C. H. Beck, 1994), 328;
al-Sharq al-Awsat
1
,27 June 1983, 1.)
8
Cf. Heribert Busse, ‘Salman Rushdie und der Islam’, in
Geschichte in Wissenschaft und Unterricht
4, 1990, 193–215.
9
Samil Khalil Samir, ‘Le de´bat autour du de´lit d'apostasie dans l’Islam contemporain’, in
Faith, power and violence
, ed. J. J. Donahue and C. W. Troll (Rome: Pontifico Istituto Orientale,1998) (Orientalia Christiana Analecta) 115–40. Kilian Ba¨lz, ‘Submitting faith to judicial scrutinythrough the family trial’, in
Welt des Islams
37, 1997, 135–55; Abdullahi Ahmed an-Na'im, ‘TheIslamic law of apostasy and its modern applicability: a case from the Sudan’, in
Religion
, 16,1986, 197–204; Navid Kermani, ‘Die A
ff 
a¨re Abu
:
Zayd: eine Kritik am religio¨sen Diskurs undihre Folgen’, in
Orient
(Opladen), 35, 1994, 25–49 and Kermani's introduction to the Germantranslation of Nas
1
r H
1
a
:
mid Abu
:
Zayd's ‘Naqd al-khit
1
a
:
b al-dı
:
:
’,
Kritik des religio¨ sen Diskurses
,trans. C. Magdi. (Frankfurt am Main: dipa-Verlag, 1996), 9–22.
10
Ignaz Goldziher,
Vorlesungen u¨ ber den Islam.
(Heidelberg: C. Winter, 1910), 182. Goldziherrefers to his study on
takfı
r
published in the introduction to Ibn Tu
:
mart,
Le livre de Mohammed ibn Toumert, Mahdi des Almohades. Texte arabe, accompagne´ de notices biographiques et d'uneintroduction par I. Goldziher
, (ed. J. D. Luciani and M. al-Kama
:
l). (Algiers: Imprimerie OrientalePierre Fontana, 1903), 54–63; and published separately as Ignaz Goldziher,
Mohammed ibnToumert et la the´ologie de l'Islam dans le nord de l'Afrique au XIe sie`cle.
(Algiers: ImprimerieOrientale Pierre Fontana, 1903), 54–63. Cf. also Ignaz Goldziher,
Muhammedanische Studien
,2 vols. (Halle: S. M. Niemeyer, 1889/90), vol. 2, 215f.
11
For Muslim literature on the development of the law of apostasy cf. Mah
1
mu
:
d Shaltu
:
t,
al-Isla
m, "aqı
da wa sharı
"a
. (Beirut and Cairo: Da
:
r al-Qalam, 14th edition, 1408/1988), 280f.; "Abdal-Qa
:
dir "Awda,
al-Tashrı
" al-jina
al-Isla
muqa
ran
an
bi-l-qa
nu
n al-wa
1
, 2 vols. Beirut:Mu'assasat al-Risa
:
la, 1949, third edition, 1986, vol. 1, 534–8, 706–30; "Abd al-Razza
:
q Nu"ma
:
nal-Sa
:
marra
:
:
,
Ah
1
ka
m al-murtadd
l-sharı
"a al-Isla
miyya
. Beirut: Da
:
r al-"Arabiyya li-l-T
1
iba
:
"a
 
341
  : -
:

"
:
 -
:

:
first century of Muslim history. No judgement on apostates is mentioned inthe Quran, but the legal basis for the death penalty is expounded in twoprominent
ah
1
a
th
. The Muslim sources hand down the allegedly Propheticaldecision that (1) anybody who changes his or her religion shall be killed, andthat (2) apostasy is one of the three o
ff 
ences deserving capital punishment.
12
These two most important sources for the judgement on apostates are sup-ported by a small number of 
ah
1
a
th
which confirm that following the deathof Muh
1
ammad, the companions of the Prophet did apply the death penaltyto those who broke away from Islam.Subsequent contributions that followed in Goldziher's footsteps representedthe Muslim legal literature on the judgement of apostates in a way that didlittle to uncover a historical development in this element of Muslim jurispru-dence.
13
Although it is widely acknowledged that there was never a unanimous
wa-l-Nashr wa-l-Tawzı
:
", 1387/1968; Muh
1
ammad Abu
:
Shuhba,
al-H 
1
udu
d
l-Isla
mwa-muqa
ranatuha
bi-l-qawa
n al-wa
1
"iyya
. Cairo: al-Hay
]
a al-"A
 9 
mma li-Shu
]
u
:
n al-Mat
1
a
:
bi"al-Amı
:
riyya, 1394/1974, 297
ff 
.; Muh
1
ammad Abu
:
Zahra,
Falsafat al-"uqu
ba fı
l-fiqh al-Isla
.Cairo: Ma"had al-Dira
:
sa
:
t al-"Arabiyya al-"A
 9 
liyya, n.d., 192–208; Mah
1
mu
:
d Fu
]
a
:
d Ja
:
dalla
:
h,
Ah
1
ka
mal-h
1
udu
d
l-sharı
"a al-Isla
miyya.
(Cairo: al-Hay'a al-Mis
1
riyya al-"A
 9 
mma li-l-Kita
:
b, 1403/1984),135–51; Ibra
:
:
m Ah
1
mad Waqfı
:
,
Tilka h
1
udu
d Alla
h
. Cairo: Mat
1
ba"at al-Ma"rifa, second edition,1979, 267–78 and Abdur Rahim,
The principles of Muhammedan jurisprudence according to theHanafi, Maliki, Shafi"i and Hanbali School.
(London and Madras: Luzac & Co., 1911), 249–54.
12
"Ikrima, a pupil of Ibn "Abba
:
s who died 105/723 in Mecca, transmits the following
h
1
adı
th
:‘"Alı
:
burned people, who deflected from Islam
1
. As this news reached Ibn "Abba
:
s he said: "‘Iwould not have burned them in fire, because God's Messenger said: "‘Do not punish with God'spunishments.’' I had killed them according to the words of God's Messenger. Because theMessenger of God said: "‘You shall kill him, who changes his religion.’'’ (
man baddala dı
nahu
 fa-qtalu
hu
, cf. Abu
:
Da
:
wu
:
d,
al-Sunan fı
l-h
1
adı
th
, ed. M. "A. al-Sı
:
r, 5 vols. Homs: Muh
1
ammad "Alı
:
al-Sayyid, 1388–94/1969–74, vol. 4, 521,
h
1
udu
1). This
h
1
adı
th
is quoted in one of the earliestcollections of 
ah
1
a
th
, the
al-Muwat
1
t
1
a
]
of Ma
:
lik ibn Anas as: ‘You shall chop o
ff 
the head of him who changes his religion’ (
man ghayyara
nahu
fa-d 
1
ribu
"unqahu
; Ma
:
lik ibn Anas,
al-Muwat
1
t
1
a
]
, recension of Yah
1
ya
:
ibn Yah
1
ya
:
al-Laythı
:
, ed. M. F. "Abd al-Ba
:
:
. (Cairo: Kita
:
bal-Sha"ab, n.d.), 458;
aqd 
1
iya
18). The second
h
1
adı
th
appears in the controversial setting of themurder of "Uthma
:
n ibn "A
ff 
a
:
n 35/656. "Uthma
:
n's last words are reported in a
h
1
adı
th
: ‘"Uthma
:
nsaid: "‘Indeed, they threaten to kill me! Why do they (want) to kill me? I heard God's Messengersaying: ‘The blood of a Muslim man may only be shed in one of the three following cases. If aman commits fornication while he is
muh
1
s
1
an
he shall be stoned to death. Or when a man killsanother man, or if a man breaks away after he had confessed to Islam'’'’ (Ibn Ma
:
 ja,
al-Sunan
,ed. M. F. Abd al-Ba
:
:
, 2 vols. (Cairo: Da
:
r Ih
1
ya
:
]
al-Kutub a-"Arabiyya, 1372–73/1952–53), vol. 2,847,
h
1
udu
1; similarly in Ah
1
mad ibn H
1
anbal,
al-Musnad 
, ed. A. al-Ba
:
:
al-H
1
alabı
:
, 6 vols. (Cairo:al-Mat
1
ba"a al-Maymuniyya, 1311–13 (1893–95), vol. 1, 63.) The core of this
h
1
adı
th
, the Propheticalsaying ‘The blood of a Muslim man may only be shed ...’ appears in two other versions handeddown by Ibn Mas"u
:
d and "A
 9 
]
isha. (Abu
:
Da
:
wu
:
d,
al-Sunan
, vol. 4, 522,
h
1
udu
1; al-Bukha
:
:
,
Lerecueil des traditions Mahome´tanes
, ed. M. L. Krehl and T. W. Juynboll, 4 vols. (Leiden: E. J. Brill,1862–1908), vol. 4, 317,
diya
t
6, and 322,
diya
t
22; Ah
1
mad ibn H
1
anbal,
al-Musnad 
, vol. 1, 63;vol. 4, 181, 205, 214 and Ibn Ma
:
 ja,
al-Sunan
, vol. 2, 843f.,
h
1
udu
, 1.) Some of these versions varyconsiderably in the meaning of the circumstances under which the apostate is liable to capitalpunishment. On this case of legal divergence and development within the corpus of 
h
1
adı
th
-literature cf. pp. 58–66 of my book: Frank Gri
ff 
el:
Apostasie und Toleranz im Islam. DieEntwicklung zu al-G 
1
aza
s Urteil gegen die Philosophie und die Reaktionen der Philosophen
(Leiden:E. J. Brill, 2000), (Islamic Philosophy, Theology and Science. Texts and Studies, 40).
13
Cf. the articles ‘Murtadd’ by Willi He
ff 
ening in the first edition of the
Encyclopaedia of Islam
, ed. M. T. Houtsma, T. W. Arnold, R. Basset
et al 
., 4 vols. (Leiden and London: E. J. Brill,Luzac & Co., 1913–34), vol. 3, 736–8, reprinted unchanged and without additions in the secondedition (1993), vol. 7, 635f. The most important contribution on the subject is still Rudolph Petersand Gert J. J. de Vries, ‘Apostasy in Islam’, in
Welt des Islam
, 17, 1976/77, 1–25, which examinesthe judgement on apostates in Muslim jurisprudence valid for all the centuries of Islamic law andprovides an overview of earlier literature on the subject. Joel L. Kraemer, ‘Apostates, rebels andbrigands’, in
Israel Oriental Studies
, 10, 1980, 34–73 attempts to detect developments within thesources. For further contributions cf. Sami A. Aldeep Abu-Sahliah, ‘Le de´lit d'apostasieaujourd'hui et ses conse´quences en droit arabe et musulman’, in
Islamochristiana/Dira
sa
t Isla
miyyaMası
h
1
iyya
, 20, 1994, 93–116, and in the same issue of this periodical, pp. 75–91, MahmoudAyoub, ‘Religious freedom and the law of apostasy in Islam’; Syed Barakat Ahmad, ‘Conversionfrom Islam’, in
The Islamic world from classical to modern times: essays in honor of Bernhard Lewis
, ed. C. E. Bosworth, C. Issawi, R. Savory and A. L. Udovitch. (Princeton: Darwin Press,second edition, 1991), 3–25; H
]
mida Ennaı¨fer, ‘De la foi a`la conscience d'un paradoxe. Un casde conflit entre le droit d'origine re´ve´le´e et les droits de l'homme: le chaˆtiment en cas d'apostasie

Activity (16)

You've already reviewed this. Edit your review.
1 hundred reads
1 thousand reads
palladino80 liked this
detoxprime liked this
Shadab Shaikh liked this
Orite liked this
Orite liked this
msharif10 liked this
marshimarshi liked this
hjrsdfbsdfbgsdfb liked this

You're Reading a Free Preview

Download
scribd
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->