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1
Sabet, Amr G. E. "Apostasy in Islam". American Journal of Islam and Society 30, n.º 4 (1 de octubre de 2013): 109–12. http://dx.doi.org/10.35632/ajis.v30i4.1089.
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This lucid and concise book is an important and timely contribution in light
of current intra-Muslim political rivalries that find their fueling justifications
in the domain of “excommunication” and mutual accusations of disbelief
and apostasy (takfīr). This situation has caused Alalwani, the author of this
“treatise,” to delve into the controversies and subtleties of this sensitive and
manipulation-laden issue. He attempts, both scripturally and logically, to clarify
its various aspects and challenge the conventional and traditional approaches
to it, which have been obscured by the historical weight of dogma
and power politics (pp. 19-20, 129).
Alalwani’s contends that there is no explicitly stated evidence, whether
from the Qur’an or the Prophet’s Sunnah, that mandates the death penalty for
merely changing one’s religion, as long as doing so is not accompanied or associated
with another criminal act. He highlights that when stipulating that an
apostate should be killed, the jurists were in fact dealing with “compound”
crimes that involved, in addition to apostasy, other political, legal, and social
dimensions (p. 1). He proceeds to make his point by providing evidence from
the Qur’an and the Sunnah while casting doubt on the authenticity or consistency
of much of what the fuqahā’ (jurists and scholars) narrated later on and
attributed to the Prophet or his Companions. His chosen method combines
philosophical, analytical, inductive, and historical approaches along with Islamic
textual sciences and fields of knowledge (p. 3). He focuses on cases in
which an individual changes his/her faith without engaging in hostile or criminal
activities against the Muslim community, which otherwise would elevate
the case to one of security threat or treason (p. 4).
The study comprises six chapters. The first two deal with whether apostasy
is a capital crime and with the Qur’anic depiction of what apostasy means.
Alalwani points out that despite unleashing the “sword of consensus” regarding
the death penalty for this event, in fact there is no such consensus, for no ...
2
Rahmah, Miftahur y Zainuddin Zainuddin. "Murtad dalam Perspektif Fikih, Teologi, dan Hak Asasi Manusia". TAJDID 28, n.º 1 (15 de julio de 2021): 105. http://dx.doi.org/10.36667/tajdid.v28i1.559.
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This study examines apostasy from the perspective of jurisprudence, theology and human rights. Freedom in choosing beliefs is the right of all humans. Even in Human Rights (HAM) it has been mentioned about basic human rights in detail, one of which is freedom of interest and religion. Not only in human rights, the law in Indonesia is the same. In Islam also regulates freedom of religion. But what is happening today is the issue of apostasy, which is an important issue in Islam. This study often occurs among Muslims and is a very sensitive issue because someone who leaves Islam or is called an apostate will disturb the feelings and harmony of many parties as well as the harmony of the community. This study aims to determine how apostasy is in the perspective of fiqh, theology and human rights. This type of research is library research. Data were collected through books and journal articles related to research. The results of this study indicate that there is no compulsion in adhering to religious beliefs. A person has the freedom to choose Islam or anything else. However, if someone has made his choice to Islam, then there is no freedom to choose anymore, that person must obey and obey the teachings of Islam in a kaffah (comprehensive) manner. There are penalties and sanctions for those who violate.
3
Baker, Man. "Capital Punishment for Apostasy in Islam". Arab Law Quarterly 32, n.º 4 (9 de noviembre de 2018): 439–61. http://dx.doi.org/10.1163/15730255-12324033.
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Abstract This article sheds light on the Islamic legal ruling concerning apostasy (riddah). It reviews the verses of the Qur’an and the Hadiths of the Prophet Muhammad concerning apostasy, with the aim of reaching a firm conclusion on this topic, particularly because Islam has been accused of being a religion that forces people to embrace it, even against peoples’ free will. The article also reviews Muslim scholars’ points of view concerning this topic and the historical circumstances and conditions regarding it. The article concludes that Islam never sentences anyone to death for eschewing Islam; it merely does so for riddah.
4
Larsson, Göran. "Disputed, Sensitive and Indispensable Topics: The Study of Islam and Apostasy". Method & Theory in the Study of Religion 30, n.º 3 (13 de marzo de 2018): 201–26. http://dx.doi.org/10.1163/15700682-12341435.
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AbstractUsing examples from my research on apostasy from Islam, in this article I address some basic methodological and theoretical issues in the study of religions. The article contains an outline of major Muslim debates about apostasy in Islamic traditions, why apostasy is punished, where it is punished and the methodological challenges involved in its study. My aim in doing so is to show why it is difficult, but also important, to study apostasy and to show why we need to engage with empirical research that takes into consideration the lives of individuals who are accused of it.
5
Assagaf, Ja'Far. "Kontekstualisasi hukum murtad dalam perspektif sejarah sosial hadis". Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 14, n.º 1 (30 de junio de 2014): 21. http://dx.doi.org/10.18326/ijtihad.v14i1.21-39.
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Apostasy is a conversion of the original Muslim, abandoning the faith and following other religionthan Islam. In Islamic law, the perpetrator of apostasy will receive punishment of execution accordingto the jurists’ consensus. The consensus is understood from some hadiths containing the command toexecute the apostates and the fact of execution of apostates in the prophetic period of Muhammad saw.This article analyzes hadiths about the problematics of apostasy from the used terms, the background,and the contexts of the existance of command to execute apostates. The hadiths about apostasy wereanalyzed through socio-historical view of hadiths by the theory of compromise towards the seeminglycontradictive hadiths. The result of analysis shows that the background of execution of apostatestended to the war situation in that period and the social crimes committed by the apostates, indicated bythe existance of fact that the apostates committing religious crime, changing verses of al-Quran, receivedamnesty and were not executed. At present time, execution of apostates is a lively issue of debate. Theresult of analysis can provide other alternatives since apostate execution is not the only right way and itcannot be applied in any countries.
6
Majid, Abdul, Sri Yogamalar, Juliana A. French y Seira SA Bakar. "Apostasy in Islam and identity cards in Malaysia". Common Law World Review 44, n.º 4 (27 de noviembre de 2015): 298–316. http://dx.doi.org/10.1177/1473779515617112.
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Samuri, Mohd Al Adib y Muzammil Quraishi. "Negotiating Apostasy: Applying to “Leave Islam” in Malaysia". Islam and Christian–Muslim Relations 25, n.º 4 (23 de abril de 2014): 507–23. http://dx.doi.org/10.1080/09596410.2014.907054.
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Almirzanah, Syafa’atun. "On Human Rights and the Qur’anic Perspective: Freedom of Religion and the Rule of Apostasy". Al-Jami'ah: Journal of Islamic Studies 45, n.º 2 (28 de diciembre de 2007): 367–88. http://dx.doi.org/10.14421/ajis.2007.452.367-388.
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It is often argued that Islam is not compatible with modernity. This can be seen for instance in the fact of the problem that Islam faces to the challenge of universal values of human rights. Built on this supposition, the present article discusses on the great extent the question of religious freedom in Islam. As freedom of religion in the framework of universal declaration of human rights can mean as freedom to change religion, this contradicts to Islamic prohibition of apostasy, punishable with death penalty. The author argues that Islam in fact guarantees religious freedom. This is clear from the Quranic injunctions assuring the freedom of choice whether to embrace Islam or not. Such a freedom is however often contradicted to one prophetic tradition sanctioning death penalty for apostasy. In her view, the author believes that the hadith more in attunes to the political strategy of the prophet to safe Muslim community from any acts of treason or sedition. Death penalty for apostasy is thus not related to the mere personal crime of changing religion but more that of public law related to war or crimes against state. More relying on the modern interpretation of the Quranic verses as well as the prophetic traditions, the author concludes that Islam is in conjunction with the modern values of religious freedom in which personal choice of religion or belief is the backbone of human rights.
9
Pulcini, Theodore. "Cyber-apostasy: its repercussions on Islam and interfaith relations*". Journal of Contemporary Religion 32, n.º 2 (11 de abril de 2017): 189–203. http://dx.doi.org/10.1080/13537903.2017.1298902.
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Enstedt, Daniel y Göran Larsson. "Telling the Truth about Islam? Apostasy Narratives and Representations of Islam on WikiIslam.net". CyberOrient 7, n.º 1 (enero de 2013): 64–93. http://dx.doi.org/10.1002/j.cyo2.20130701.0003.
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Simonsohn, Uriel. "“Halting Between Two Opinions”: Conversion and Apostasy in Early Islam". Medieval Encounters 19, n.º 3 (2013): 342–70. http://dx.doi.org/10.1163/15700674-12342141.
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Abstract The phenomenon of individuals converting to Islam and later returning to their former religions is well attested in both narrative and documentary records from the early Islamic period. Such shifts in religious commitments posed social and legal problems for the communities to which their former members sought reentry. Specifically, legal authorities were faced with the challenge of assessing the trustworthiness of returning apostates, whether their return was wholehearted and sincere or, rather, opportunistic and deceitful. The present discussion offers the historical context and a comparative analysis of some of the legal mechanisms by which the Jewish geʾonim of Babylonia and Eastern Christian church leaders attempted to overcome this challenge.
12
Sulaiman, Adibah, Md Yazid Ahmad, Mohd Azmir Mohd Nizah y Ezad Azraai Jamsari. "APOSTASY: IS IT HUMAN RIGHTS OR/AND FREEDOM OF RELIGION?" International Journal of Advanced Research 8, n.º 11 (30 de noviembre de 2020): 208–15. http://dx.doi.org/10.21474/ijar01/11997.
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This study investigates the issue of apostasy or riddahor as a human right to freedom of religion or belief, especially among the Muslims. The purpose is to examine the question of whether apostasy should be recognized by modern Muslim states and societies as a human right that must be guaranteed for their citizens. Or, should it strictly be denied, thus freedom of religion or belief should not be extended to apostasy for Muslims and Muslim converts? The method used to complete the study is historical research and content analysis. This study showed that the call for recognition of apostasy as a human right is indeed influenced by the West which extremely enjoys freedom of belief or religion. As for Islam, apostasy is indeed contradictory with its teachings. This article is meaningful as it highlights the Universal Islamic Declaration of Human Rights (UIDHR) which speaks on religious freedom with limitations. UIDHR invariably attempts to match the Universal Declaration of Human Rights (UDHR) that recognizes the right to believe in whatever men want or to change their religion as they wish, at any time.
13
Adil, Mohamed Azam Mohamed. "Law of Apostasy and Freedom of Religion in Malaysia". Asian Journal of Comparative Law 2 (2007): 1–36. http://dx.doi.org/10.1017/s2194607800000065.
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AbstractThe right to freedom of religion is one of the fundamental rights guaranteed in Islam. This is emphasised in verse 256 of Sura al-Baqara: “Let there be no compulsion in religion”. However, the majority of classical Muslim jurists opine that the right to freedom of religion is not applicable to Muslims, that Muslims who intend to leave the Islamic faith or who have apostatised should be condemned to the death penalty. In reality, punishment for apostasy is not prescribed in the Qur'an and had not been practised by the Prophet (S.A.W.). Instead, the Prophet (S.A.W.) had imposed the death penalty upon apostates because their acts were contemptuous of, and hostile towards, Islam. Muslims who merely renounced the Islamic religion were only required to undergo a process of repentance (tawba). The right to freedom of religion is guaranteed in Article 11(1) of the Federal Constitution of Malaysia. However, as Islamic matters belong to the state jurisdictions, most provisions in relation to apostasy are under the exclusive jurisdiction of the Shari'a Courts. Apostates are subject to punishments such as fine, imprisonment and whipping. This article makes an in-depth study of the right to freedom of religion and the issue of apostasy from the Islamic law perspective, and argues that Muslims who intend to leave the Islamic faith are only required to undergo a process of repentance (tawba), and any punishment prescribed for apostasy is contrary to the right to freedom of religion.
14
O'Sullivan, Declan. "Egyptian Cases of Blasphemy and Apostasy against Islam: Takfir al-Muslim". International Journal of Human Rights 7, n.º 2 (agosto de 2003): 97–137. http://dx.doi.org/10.1080/13642980308629709.
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Mohamad, Azweed, Radzuwan Ab Rashid, Kamariah Yunus, Shireena Basree Abdul Rahman, Saadiyah Darus, Razali Musa y Kamarul Shukri Mat Teh. "Speech Acts in the Facebook Status Updates Posted by an Apostate". International Journal of English Linguistics 8, n.º 4 (25 de abril de 2018): 226. http://dx.doi.org/10.5539/ijel.v8n4p226.
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This paper discusses the speech acts in Facebook Status Updates posted by an apostate of Islam. The Facebook Timeline was observed for a duration of two years (January 2015 to December 2016). More than 4000 postings were made in the data collection period. However, only 648 postings are related to apostasy. The data were classified according to the types of speech acts. Expressive speech act is the most frequent speech act (33%, n=215), followed by the directive (27%, n=177), assertive (22%, n=141), and commissive (18%, n=115), respectively. Based on the speech acts used, it is discernible that the apostate attempts to engage other Facebook users and persuade them into accepting her ideology while gaining their support. This paper is novel in the sense that it puts forth the social actions of an apostate which is very scarce in literature. It is also methodologically innovative as it uses social media postings as a tool to explore the apostate’s social actions in an online space.
16
Fitriani, Rika y Abdul Aziz. "Tinjauan Hukum Islam tentang Pembebanan Mut’ah dan Nafkah Iddah terhadap Suami yang Murtad (Studi Kasus Putusan Pengadilan Agama Nganjuk No: 1830/Pdt.G/2016/PA.Ngj)". SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 3, n.º 2 (20 de noviembre de 2019): 365. http://dx.doi.org/10.22373/sjhk.v3i2.5242.
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When obligations do not work in a balanced manner in fostering a household, disputes and arguments often occurs which will result in the termination of a marriage. Divorce can occur by various factors in a marriage. One of the factors that divorce causesare one among apostate husbands or wives, which if the marriage continues to be maintained will cause loss. As a result of the divorce because the husband has lapsed into marriage, the marriage is immediately finished, and if the marriage is fulfilled, a wife will not get mut'ah and a living from her husband, but it is different from being practiced in a religious court whose husband is burdened with giving mut ' ah and livelihood iddah. So with the existence of these problems the author will review the judges' considerations in considering their decisions and reviewing Islamic law. This study aims to find out about the definition of Mut'ah, the livelihood of iddah and apostasy, to find out the legal basis used by the judge in deciding cases and what according to the views viewed from Islamic law.To answer these three problems, the researcher used a qualitative approach with field research that collected data directly from the source. In qualitative research, the researcher is faced directly with the respondent, namely a direct interview by the Judge in the Nganjuk Religious Court.Based on the research, even though the husband apostatized and married the husband was still obliged to give mut'ah and livelihood because even though the apostate's husband would not obstruct the husband's obligation to his wife, and the divorce divorce case was equated with ordinary divorce divorce. Judges use the basis of article 149, 117, with reasons for divorce article 116 letter (f) and (h) KHI (Compilation of Islamic Law) and the results of RAKERNAS MARI in 2005. and viewed from a review of Islamic law judges use volcanic jurisprudence II if the termination of marriage because of apostasy does not require a court decision or judge's decision and is immediately canceled and does not see the consequences of the apostasy.
17
Asrori, Asrori. "Kajian Ma'anil Hadits Tentang Hukuman Mati Bagi Orang Murtad". Hikmah: Journal of Islamic Studies 14, n.º 2 (25 de noviembre de 2018): 160. http://dx.doi.org/10.47466/hikmah.v14i2.111.
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Discourse on the law of apostasy still leaves a debate. The text of
the hadith explicitly states the execution of death for those who
migrate from Islam, man baddal dīnahu faqtulūh. On the other
hand the Qur’an gived a signal that there is no compulsion in
Islam lā ikrāha fi al-Dīn. Humans have a prerogative to decide
their choice without any intervention of other authorities. The
dualism of the understanding of Islamic law resulting from these
two contradictory above propositions requires further discussion
in order to reveal the law given to apostates. This qualitative study
attempts to expose the opinions of ulama on execution of death
for apostates as well as attempts to compromise the dualism of
understanding of religious texts above.
Keywords: apostasy, dualism of Islamic law, Hadith
Vol. XIV, No. 2, 2018 ~ 161
Abstrak
Diskursus tentang hukum pindah agama (murtad) masih
menyisakan perdebatan. Teks hadis secara tegas menyatakan
eksekusi mati bagi mereka yang migrasi dari islam, man baddal
dīnahu faqtulūh. Disisi lain al-Qur’an memberikan isyarat,
bahwa tidak ada paksaan dalam islam lā ikrāha fi al-Dīn. Manusia
memiliki hak prerogatif untuk menentukan pilihannya tanpa ada
intervensi otoritas lain. Dualisme pemahaman hukum islam yang
dihasilkan dari kedua dalil yang nampak kontradiktif diatas perlu
adanya pembahasan lebih mendalam guna mengungkap hukum
yang diberikan bagi orang murtad. Penelitian kualitatif ini
mencoba untuk memaparkan pendapat ulama tentang hukuman
mati bagi orang murtad serta usaha untuk mengkomprokikan
dualisme pemahaman teks keagamaan di atas.
Kata Kunci: Murtad, Dualisme Hukum Islam, Hadis
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Ansor, Muhammad. "ISLAM AWAL, RIDDAH, DAN PRAKSIS KEBEBASAN BERAGAMA: REINTERPRETASI HADIS MAN BADDAL DÎNAH FAQTULÛH". MUTAWATIR 5, n.º 2 (28 de septiembre de 2016): 273. http://dx.doi.org/10.15642/mutawatir.2015.5.2.273-296.
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A doctrine that is associated to the Prophet for killing apostates was widely known by Muslim community, in spite of one of the main principles of the Islamic doctrines teached the freedom of religion. The following article discusses some Hadiths on killing apostates and relates them with the early Islamic historical narration. Besides, this article describes the classical and contemporary ulamas in their multiple understanding of Hadiths on killing apostates. Finally, I argue that the reasons of fighting against persons who are suspected as apostasy in the early Islamic period are more political in nature. Essentially, Islam allows people to convert to and from Islam, in the absence of criminal punishment under a sentence of death.
19
Brand, Alexa. "Placing the Marginalized Ahmadiyya in Context with the Traditional Sunni Majority". Journal of Mason Graduate Research 3, n.º 3 (24 de mayo de 2016): 112. http://dx.doi.org/10.13021/g8730t.
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This essay attempts to describe the Ahmadiyya, a persecuted minority group within Islam, according to the writings of their founder, Hadhrat Mirza Ghulam Ahmad. The Ahmadi differ from traditional Sunni Islam in three major ways: their interpretations of jihad, the person- and prophethood of Jesus Christ, and their understandings of Muhammad as the Final Prophet, which has led to accusations of apostasy. Accordingly, this essay intends to compare and contrast Ahmadi interpretations with both Qur’anic and Biblical texts in order to accurately describe where it is the Ahmadi community fits on a globalized scale. Largely ostracized due to their interpretative variances with the larger Sunni community, this essay argues that the Ahmadi, while admittedly different, must be accepted based on their similarities.
20
Kumar H. M., Sanjeev. "Islam and the Question of Confessional Religious Identity: The Islamic State, Apostasy, and the Making of a Theology of Violence". Contemporary Review of the Middle East 5, n.º 4 (10 de octubre de 2018): 327–48. http://dx.doi.org/10.1177/2347798918806415.
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The Islamic State (ISIS) has sought to realign the role of public religion in the modern secular space by proclaiming to contest all forms of apostasy and re-interrogate the conceptual formulations of belief/unbelief in Islam. Through such quests for realignment, it has sought to revive the medieval debate on the question of confessional religious identity which involved definitional disputations concerning true Muslims. The debate surfaced during the formative phase of the Muslim society and led to the engendering of competing sectarian religiosities. For the Islamic State, its urge for reviving this medieval discourse on confessional religious identity of Muslims is embedded in a romantic vision of the abode of pure Islam, to be inhabited only by true Muslims. However, such a geopolitical imaginary is deeply grounded in a sectarian Sunni political ontology coupled with a prejudicial interpretation of jihad. To accomplish its objectives and for enunciating the attributes of the land of pure Islam, the organization has transformed the Qur’an, which is in the intransitive form, into a transitive form so as to theologize the sacred text into a radical instrument of violence. It has also attempted to transfigure the spiritual character of Islam, referred to as the deen (a pluralistic system), into a cult.
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Pędziwiatr, Konrad. "How Progressive is “Progressive Islam”? The Limits of the Religious Individualization of the European Muslim Elites". Social Compass 58, n.º 2 (junio de 2011): 214–22. http://dx.doi.org/10.1177/0037768611402615.
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The studies on the individualization processes within European Muslim populations advance two opposing theses. While some argue that religious individualization and the related fragmentation of religious authority are leading to the “liberalization and modernization of Islam” and the emergence of a “progressive Islam” in Europe, others claim that in spite of individualization and the diversification of authority structures, the current situation is characterized by a relative stability of Islamic dogmas and definitely not by a liberalization of Islam. The careful observation of processes within the Muslim communities in Europe seems to suggest that both theses are actually to some extent valid. The author contributes to this debate by shedding light on the views of the new Muslim elites on apostasy and on women marrying outside the Muslim community. His contribution shows that in spite of the strong individualist component to the religious experience of Muslims in Europe, the various dimensions of this experience do not necessarily have to be individuating.
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Bhudiman, Budy y Latifah Ratnawaty. "TINJAUAN HUKUM TERHADAP PERCERAIAN KARENA MURTAD MENURUT HUKUM POSITIF". YUSTISI 8, n.º 1 (1 de mayo de 2021): 53. http://dx.doi.org/10.32832/yustisi.v8i1.4686.
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<p class="22aIsiParagraf"><em>In the Compilation of Islamic Law, Article 75, one of the verses states that the decision to annul a marriage is not retroactive to a marriage that is canceled because one of the husband or wife is an apostate. Children born from such marriages and third parties as long as they obtain their rights in good faith, before the decision to annul the marriage is legally binding. If Muslims act as apostates or change religions, there will be changes and consequences in terms of muamalah, namely three, namely in the marriage relationship, inheritance rights, and guardianship rights. Law Number 1 of 1974 concerning Marriage is a legal unification in conducting marriage to the resolution of various problems that arise in marriage, must refer to Law Number 1 of 1974 concerning Marriage and Law Number 9 of 1975 concerning the Implementation of Law Number 1 of 1974 concerning Marriage. By Article 39 paragraph 2 of Law Number 1 of 1974 concerning Marriage in conjunction with Article 19 of Law Number 9 of 1975, it does not regulate any reasons for divorce due to apostasy but in the Islamic Law Compilation, the reasons for divorce due to apostasy are regulated in Article 116 letter h.</em></p><p class="22aIsiParagraf"> </p><p class="16aJudulAbstrak"><strong>Abstrak</strong></p><p class="16bIsiAbstrak">Di dalam Kompilasi Hukum Islam Pasal 75 salah satu ayatnya menyatakan bahwa keputusan pembatalan perkawinan tidak berlaku surut terhadap: perkawinan yang batal karena salah satu suami atau istri murtad. Anak-anak yang dilahirkan dari perkawinan tersebut dan pihak ketiga sepanjang mereka memperoleh hak-hak dengan ber’itikad baik, sebelum keputusan pembatalan perkawinan berkekuatan hukum yang tetap. Jika orang Islam bertindak murtad atau berpindah agama maka terdapatlah perubahan-perubahan dan akibat dalam segi muamalah yaitu ada tiga yaitu dalam hubungan perkawinan, hak waris dan hak kewalian. Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan merupakan unifikasi hukum dalam menyelenggarakan perkawinan sampai dengan penyelesaian berbagai permasalahan yang timbul didalam perkawinan, harus merujuk pada Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan Undang-Undang Nomor 9 Tahun 1975 tentang Pelaksanaan Undang -Undang Nomor 1 Tahun 1974 tentang Perkawinan. Sesuai dengan Pasal 39 ayat 2 Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan juncto Pasal 19 Undang-Undang Nomor 9 Tahun 1975, tidak mengatur adanya alasan perceraian karena murtad namun didalam Kompilasi Hukum Islam alasan perceraian karena murtad diatur didalam Pasal 116 huruf h.</p>
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Akhzarian Kashani, Mohammad Reza. "An Overview on the Dimensions and Pillars of Justice in Islam". Review of European Studies 9, n.º 3 (4 de junio de 2017): 1. http://dx.doi.org/10.5539/res.v9n3p1.
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Justice is one of the questions and the ideal principles of Islamic thought, which has a special place in Islamic thought. The importance of justice in Islam is to such an extent that the justice are known of conditions and characteristics of the nature of divine that without it the God would not be complete and accordingly Muslim thinkers have explored different aspects of it. This trend and attention to the concept of justice in Shi’ite thought have found high place so that Shiite justice is considered as its own religion principle and rejection and the doubts it knows the out of Islam and as blasphemy and apostasy. The concept of justice has not still been fully understood and there is no consensus among everyone in introduction and understanding it. In this paper, we want to review on this basic concept by evaluating the dimensions and justice features in the Shiite thought.
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Syafe'i, Zakaria. "SIKAP MUSLIM TERHADAP MURTAD DALAM PERSPEKTIF AL-QUR'AN". ALQALAM 28, n.º 1 (29 de abril de 2011): 167. http://dx.doi.org/10.32678/alqalam.v28i1.562.
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Islam gives human freedoom to profess a religion without any coercion. This freedom principle includes when one want to convert from his previous religion into another one. In Islam, it is called riddah, leaving Islam to convert into another religion consciously. The performers of riddah are called the apostates.The action of Riddah is fulminated by the Qur'an; however, the Qur'an does not clearly determine the punishment far the apostates. The majority of Islamic law scholars classify riddah as Jarimah (an injustice deed) that must be under pain of death as stated in hadits. Such a classification breaks the rights of the liberty of conscience supported by several verses of the Qur'an.The death penalty that is applied to the Jarimah performers, as a matter of fact, does not spontaneously apply when the action of Jarimah is known, but there is resuscitation process by persuading the apostates to reconvert into Islam. Moreover, the ulamas have different opinions in determining the criteria of Jarimah riddah (the criminal law of apostasy) that causing the death penalty. In this case, there is contradiction between the Qur'an and hadits. Therefore, the decision of the death penalty far the apostates should be reviewed.
Key Word : riddah, Islam, criminal law, death penalty
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O'Sullivan, Declan. "The Interpretation of Qur'anic Text to Promote or Negate the Death Penalty for Apostates and Blasphemers". Journal of Qur'anic Studies 3, n.º 2 (octubre de 2001): 63–93. http://dx.doi.org/10.3366/jqs.2001.3.2.63.
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Sharīca rulings are based on the Qur'an and aḥādīth. It is very interesting to assess how these sources have been interpreted in reference to both defining the crime and establishing the legal sentences of those found guilty of either blasphemy (i.e. sabb Allah, sabb al-rasūl/al-nabī) and/or apostasy (ridda/irtidād) from Islam. This article will attempt to determine whether the death penalty for the act of apostasy can be identified with the Qur'anic text and tafsīr. It will also show how inteipretations both for and against the death penalty have been emphasised through various ahādīth. Analysis of the Qur'an, Qur'anic tafsīr, and ahādīth will lead to an understanding of the development of the different opinions in Islamic jurisprudence regarding the penalty for blasphemy and apostasy. Examples offered include Q.2:217; Q.5:54; Q.9:12; Q.4:89; Q.16:106; Q.3:85 and Q.4:137. Other āyāt dealing with freedom of religious beliefs include Q.22:17; Q.2:256; Q. 109:1–6; Q.88:22–4; Q.10:99 and Q.18:29. It can be argued that a clearer understanding of certain translations and interpretations of the sacred text underlying the sharīca can show that the established legal sentencing owes much to strong political undercurrents, as opposed to a single message revealed in only one, unequivocal interpretation of the Qur'an. The conclusion highlights Islam's tolerance towards ‘Others’ or ‘infidels’, who, while holding the wrong belief systems, nevertheless have the right to peaceful coexistence and mutual respect.
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Chung, Seung-hyun. "An Understanding of the Apostasy in Islam and Missional Implication: Focused on Proselytization, Blasphemy, and Heresy". Theology of Mission 47 (31 de agosto de 2017): 253–80. http://dx.doi.org/10.14493/ksoms.2017.3.253.
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KAMAEV, A. A. "NASR HAMID ABU ZAID: HIS LIFE AND IDEAS". Islam in the modern world 15, n.º 2 (20 de julio de 2019): 71–86. http://dx.doi.org/10.22311/2074-1529-2019-15-2-71-86.
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The article is dedicated to Nasr Hamid Abu Zayd (1943–2010) — an Egyptian thinker, one of the leading liberal theologians of Islam, professor at Cairo University. The work traces in detail the life and scientifi cpaths of Nasr Abu Zayd, including the process of the so-called “Abu Zayd case”, which had resonance not only in the Muslim, but also in the Western world, and caused the emigration of the thinker from his native country. The author also analyzes the main ideas of Abu Zayd, which resulted in criticism of adherents of traditional views and gave reason for accusing the thinker of apostasy.
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Engmann, Rachel Ama Asaa. "(En)countering Orientalist Islamic Cultural Heritage Traditions: Theory, Discourse, and Praxis". Review of Middle East Studies 51, n.º 2 (agosto de 2017): 188–95. http://dx.doi.org/10.1017/rms.2017.97.
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West African Islamic cultural heritage is recurrently overlooked or marginalized in scholarly, museological, and popular imaginaries, despite contemporary burgeoning Western attentiveness to Islam. Historically, Orientalists and/or Islamicists exclude West Africa, and anthropologists study West African Islam due to its alleged lack of written Arabic andAjamitexts (Loimeier 2013; Saul 2006), despite textual and material evidence to the contrary. Existing literature on the material expressions of West African Islam, largely edited volumes and museum catalogues, direct attention to Islamic West Africa, rather than IslaminWest Africa, in other words, predominantly West African Muslim societies, and not those for whom Muslims comprise a minority (Adahl 1995; Insoll 2003; Roberts and Nooter Roberts 2003; for exceptions cf. Bravmann 1974, 1983, 2000). Analytically, the “Islamization of Africa” and “Africanization of Islam,” standard nomenclature customarily employed to describe the simultaneous processes at play in West African Islam (Loimier 2013), note the reciprocal relationship between Islam and pre-existing West African religious traditions shaped by local contexts, circumstances, subjectivities, and exigencies (Fisher 1973; Trimingham 1980). Accordingly, West African Islam's material manifestations labeled “inauthentic,” “syncretic,” “vernacular,” and “popular” are considered, inter alia, antithetical to “classical” Islam. Notwithstanding, so-called classical Islam represents the embodiment of a locally synthesized form that, over time and with repetition, has come to be conceptualized as “classical.” Yet, Islam has incorporated and translated an assortment of pre-existing ideals to adjust in ways viewed as neither regression, apostasy, plurality nor heterodoxy. And, West Africa proves no exception. Indubitably, West African Islamic cultural heritage is the heritage of the “‘Othered’ religion par excellence” (Preston-Blier 1993:148).
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Hamdani. "Religious Moderatism versus Conservatism in Indonesia: Controversy of ‘Islam Nusantara’ during Joko Widodo’s Administration". Tebuireng: Journal of Islamic Studies and Society 1, n.º 1 (2 de marzo de 2021): 19–38. http://dx.doi.org/10.33752/tjiss.v1i1.1221.
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The current trend of social and political fracture among Indonesian people has permeated many aspects of life, including religious domain. While moderate Muslims are still majority, the voice of conservative and also element of radical Muslim groups has shown a great militancy in campaigning for their agenda. Rivalry among those groups in the public discourse is unavoidable. This study examines the contested idea of ‘Islam Nusantara’ in the effort to campaign for moderate and friendly Islam in the early of Joko Widodo’s administration. Since conservative and radical factions have rejected the idea of Pancasila state, accusing of other Muslims of being kafir (apostasy) and the spirit to eliminate local cultures, their counterparts use different agenda and approach. The moderate Muslims use the concept of Islam Nusantara to campaign for the concept of Islam and nationalism, respect for diversity and cultural approaches. This study reveals the different point of view of Muslim groups regarding the concept and practice of Islam Nusantara which has become a controversy since the Nahdlatul Ulama (NU) used it as the main theme in the 33rd congress. Although ‘Islam Nusantara’ is not a new term in the discourse of Indonesian Islam, the contestation and consensus have produced a new fragmentation of religious opinions among Indonesian Muslims. This research aims to explore the sociology of knowledge among Indonesian Muslims whose inclination has been devided into two big streams of moderate and conservative wing.
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Azizah, Imroatul. "Sanksi Riddah Perspektif Maqasid Al-Shari’ah". al-Daulah: Jurnal Hukum dan Perundangan Islam 5, n.º 2 (1 de octubre de 2015): 588–611. http://dx.doi.org/10.15642/ad.2015.5.2.588-611.
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Abstract: Riddah (apostasy), in the classical literatures of Islamic Jurisprudence, is categorized as a jarimah al-hudud (criminal act) with death penalty as the punishment. The fundamental issue is that the threat of the death penalty is only based on a single prophetic tradition, while it should be determined by the absolute and valid texts. It means that the death penalty is rooted to an absolute legal argumentation (qat’i al-dalalah), while, there is none of the verses of al-Qur’an which discusses about punishment for the perpetrator of apostasy. Otherwise, al-Qur’an absolutely guaranteesthe freedom of religion and belief. This research uses maqasid al-shari’ah (purposes of Islamic law)as an approach to see the purpose, spirit, and essential valueof the text to be a foundation and method in Islamic legal reasoning. The results of the research are: first, adopting what has been stipulated in al-Qur’an textually and formally without appreciating its purpose and wisdom is not wise; second, apostasy, which is a kind of a private matter between a servant and his God, should not be categorized as a jarimah al-hudud but as a jarimah ta’zir (undefined crime). In certain condition, however, apostasy could be charged by a maximum penalty (death penalty) if it is accompanied by other crimes and is worthyto be sentenced based on a judge’s argumentation.Keywords: Apostasy, sanctions, maqasid al-shari’ah Abstrak: Riddah dalam literatur fiqih klasik dikategorikan sebagai jarimah hudud, dan diancam dengan hukuman mati. Persoalan yang mendasar adalah ancaman hukuman mati tersebut hanya berdasarkan hadis ahad, padahal hudud dikonsepsikan sebagai jarimah dan hukuman yang telah ditentukan secara pasti oleh nass. Berarti hudud meniscayakan dalil yang qat’i al-dalalah, sedangkan dalam al-Qur’an tidak ada satu ayat pun yang membahas hukuman duniawi untuk pelaku riddah, sebaliknya al-Qur’an justru memberikan jaminan kebebasan beragama dan berkeyakinan secara mutlak. Maqasid al-shari’ah dipilih sebagai pendekatan untuk melihat bagaimana tujuan, ruh, dan nilai-nilai esensial shari’at dijadikan landasan dan patokan utama dalam penentuan hukum Islam. Dengan pendekatan maqasid al-shari’ah, diperoleh kesimpulan bahwa bukanlah sikap yang bijak ketika mengadopsi apa yang ditetapkan dalam nass secara literal dan formal legalistik tanpa mengapresiasi tujuan serta hikmah terdalam dari hukum tersebut. Riddah yang merupakan persoalan pribadi antara hamba dengan Tuhan-Nya, tidak selayaknya dikategorikan sebagai jarimah hudud. Namun sebagai jarimah ta’zir, riddah bisa dikenakan hukuman maksimal (mati) jika disertai dengan kejahatan lain yang menurut hakim harus dijatuhi hukuman tersebut.Kata Kunci: Riddah, sanksi, maqasid al-shari’ah
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Cochrane, Steve. "A Passionate Patriarch at a Turning Point: Isho-yahbh II and His Letters of Rebuke and Ambiguity". Transformation: An International Journal of Holistic Mission Studies 36, n.º 3 (julio de 2019): 164–72. http://dx.doi.org/10.1177/0265378819853177.
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Three decades after Prophet Muhammed’s death in 632, the Patriarch of the Church of the East, Isho-yahbh III, was aware of the growing influence of the new faith of Islam and how many Christians were converting to it. In his letters, the sense of ambiguity and questions that many had about the nature of this faith was apparent and brought out the passionate struggle the Patriarch was feeling as he saw “so many thousands of men called Christians going into apostasy,” many not as the result of compulsion but for economic reasons. A sense of helplessness of the Christian leader comes through in his letters and perhaps contributes to a sense of an unpredictable future. This article explores some of Isho-yahbh’s letters, interacting with the context of Islam spreading further into the areas of Mesopotamia and Persia, yet with a vibrant and widespread Church of the East also spreading to India and China from its homelands in West Asia.
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Beihammer, Alexander D. "Defection across the Border of Islam and Christianity: Apostasy and Cross-Cultural Interaction in Byzantine-Seljuk Relations". Speculum 86, n.º 3 (julio de 2011): 597–651. http://dx.doi.org/10.1017/s0038713411001138.
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WELLS, PAUL. "Christine Schirrmacher. “Let There Be No Compulsion in Religion” (Sura 2:256): Apostasy from Islam as Judged by Contemporary Islamic Theologians: Discourses on Apostasy, Religious Freedom and Human Rights". Unio Cum Christo 3, n.º 2 (1 de octubre de 2017): 127. http://dx.doi.org/10.35285/ucc3.2.2017.rev7.
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Kiener, Ronald. "Gushist and Qutbian Approaches to Government: A Comparative Analysis of Religious Assassination". Numen 44, n.º 3 (1997): 229–41. http://dx.doi.org/10.1163/1568527971655887.
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AbstractThe disciples and pseudo-followers of the religious ideologues Sayyid Qutb and Rabbi Zvi Yehudah Kook have now lived without their mentors for more than twentyfive years (in the case of Qutb) and for more than a decade (in the case of Kook). In both instances, putative “disciples” of these thinkers committed assassinations of the acknowledged domestic leader of a sitting government: Sadat in 1981 by al-Jihad al-Islami; Rabin in 1995 by Eyal. In this paper, the theories of both mentors and their ersatz disciples on the issue of violence against the sitting government will be examined for possible comparative results. Rather than finding a symmetry in these examples of Middle Eastern fundamentalist violence, the author elaborates a sharp difference between the two: one (Islam) is centered on the issue of apostasy, while the other (Judaism) is centered on the issue of communal rights and protections. Rather than providing a point for drawing similarities, fundamentalist-inspired assassination points out the differences between Israeli-Jewish and Egyptian-Islamic fundamentalisms.
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'ABD AL-RAHIM, MUDDATHIR. "ABDULLAH SAEED AND HASSAN SAEED, Freedom of Religion, Apostasy and Islam (Burlington, Vt.: Ashgate, 2004). Pp. 227. $29.95". International Journal of Middle East Studies 37, n.º 4 (23 de septiembre de 2005): 614–15. http://dx.doi.org/10.1017/s0020743805222225.
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عبد اللطيف, محمد عبد الفضيل. "سؤال الردة في الإسلام، حکم القتل بين المؤيدين والمعارضين Apostasy in Islam - Death Penalty between Supporters and Opponents". مجلة قطاع الدراسات الإنسانية 26, n.º 1 (1 de diciembre de 2020): 1065–102. http://dx.doi.org/10.21608/jsh.2020.135690.
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Sahner, Christian C. "Zoroastrian law and the spread of Islam in Iranian society (ninth–tenth century)". Bulletin of the School of Oriental and African Studies 84, n.º 1 (febrero de 2021): 67–93. http://dx.doi.org/10.1017/s0041977x21000021.
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AbstractThis article explores three important Zoroastrian legal texts from the ʿAbbasid period, consisting of questions and answers to high-ranking priests. The texts contain a wellspring of information about the social history of Zoroastrianism under Islamic rule, especially the formative encounter between Zoroastrians and Muslims. These include matters such as conversion, apostasy, sexual relations with outsiders, inheritance, commerce, and the economic status of priests. The article argues that the elite clergy responsible for writing these texts used law to refashion the Zoroastrian community from the rulers of Iran, as they had been in Late Antiquity, into one of a variety of dhimmī groups living under Islamic rule. It also argues that, far from being brittle or inflexible, the priests responded to the challenges of the day with creativity and pragmatism. On both counts, there are strong parallels between the experiences of Zoroastrians and those of Christians and Jews, who also turned to law as an instrument for rethinking their place in the new Islamic cosmos. Finally, the article makes a methodological point, namely to show the importance of integrating Pahlavi sources into wider histories of Iran and the Middle East during the early Islamic period.
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De, Rohit. "The Two Husbands of Vera Tiscenko: Apostasy, Conversion, and Divorce in Late Colonial India". Law and History Review 28, n.º 4 (4 de octubre de 2010): 1011–41. http://dx.doi.org/10.1017/s0738248010000751.
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On June 27, 1940, Vera Tiscenko, a Polish actress formerly with the Moscow Arts Theatre, “of her own free will and after due deliberation” embraced the Islamic faith at the Nakoda Mosque at 19 Chowringee Road, Calcutta. Vera Tiscenko's journey from Moscow to colonial Calcutta was a long and tortuous one. Fleeing the country after the revolution, Vera settled in Berlin where she married a Russian émigré, Eugene Tiscenko. Over the next few years they moved across Europe from Nazi Berlin to civil war Spain and finally settled in Mussolini's Rome, where Vera gave birth to a son, Oleg. In 1938, Eugene Tiscenko went to Edinburgh to qualify for a British medical degree, while Vera and her son left Rome for Calcutta after being invited by Professor Shahid Suhrawardy, her former director at the Moscow Arts Theatre. The reason for the separation between the couple remains unclear. Chief Justice Derbyshire was to speculate that Eugene Tiscenko might have intended to settle somewhere in British India after qualifying, but Vera herself admitted that the marriage had been unhappy. Finding “relief and solace in the teachings of Islam,” she cabled her husband the news of her conversion and requested that he accept the Islamic faith. Eugene Tiscenko replied that his religious convictions were unshakable and “refused absolutely” to change his faith.
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Moosa, Najma. "Debunking Prevailing Scholarly Views Pertaining to the Apostasy of Alleged Descendants of Shaykh Yusuf of Makassar". Al-Jami'ah: Journal of Islamic Studies 58, n.º 1 (30 de julio de 2020): 103–70. http://dx.doi.org/10.14421/ajis.2020.581.103-170.
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This article focuses on the controversial issue of apostasy pertaining to the alleged family of Shaykh Yusuf of Makassar, the Indonesian pioneer of Islam in colonial South Africa, after his demise at the Cape in the late 17th century during a period of Dutch occupation of both countries. It is reported in local and international historical and scholarly sources that the second generation grandchildren of this political exile and learned Islamic scholar converted from Islam to Christianity at the Cape and thereafter entered into marriages with Christian spouses. Their mother is alleged to have been the Shaykh’s daughter, Zytie Sara Marouff (alias Care Sale), and their father, the Rajah or King of Tambora (alias Abulbasi Sultan), a fellow exiled countryman. The marriage between the Rajah and Zytie is alleged to have taken place shortly after his arrival at the Cape in 1698 but before the death of Shaykh Yusuf in 1699. The conversions are recorded to have taken place within two decades of the Shaykh’s death and shortly after the death of their father, the Rajah, in 1719; both averted death sentences but died during exile at the Cape. The main aim of this article is to critically analyse these sources, which contain both conflicting information, and whose authors express ambivalent views, in an attempt to unravel the mystery surrounding their conversion and the marriage of their parents. Although some local Muslim religious authorities (ulama) at the Cape are aware of these conversions, many are not. In fact, these conversions were overlooked in a publication on the very topic. Local Muslims have therefore not been fully apprised by them of this aspect of their history because the topic is understandably also a sensitive one. The aim of this article is therefore not to dispute these facts or even that these conversions may have been a voluntary exercise and a consequence of freedom of choice. Although an analysis of some of the policies of the then Dutch colonial government which were enforced at the Cape (for example, those pertaining to interracial and interreligious marriages amidst limited religious freedom) are referred to, this article highlights that socio-economic reasons (poverty) and practical expediency (marriage) may indeed have precipitated such conversions. A detailed critical analysis, including of the Islamic law (Shari’a) pertaining to freedom of religion and apostasy, is unfortunately beyond the scope of this article due to space constraints. [Artikel ini membahas kontroversi pindah agama pada keluarga Syekh Yusus Makassar selepas diasingkan di Afrika Selatan pada masa kolonial Belanda akhir abad 17. Menurut sumber lokal dan tulisan sarjana internasional menyatakan bahwa generasi kedua keturunan Syekh Yusuf telah memeluk Kristen serta menikah dengan pasangan Kristen. Cucu yang dimaksud adalah anak dari putri Syekh Yusuf, Zytie Sara Marouff, yang menikah dengan Raja Tambora yang juga ikut dalam pengasingan di Cape Town. Pernikahan itu diperkirakan terjadi setelah rombongan tiba di Cape Town tahun 1698 dan sebelum wafatnya Syekh Yusuf tahun 1699. Sedangkan konversi agama yang terjadi sekitar dua dekade setelah wafatnya Syekh Yusuf dan selepas wafat ayah mereka Raja Tambora tahun 1719. Fokus utama artikel ini adalah mengkritisi sumber-sumber informasi yang bertentangan dan pandangan-pandangan para penulis yang ambivalen dalam rangka memperjelas misteri mengenai konversi dan pernikahan kedua orang tua mereka. Walaupun ulama lokal di Cape Town menyadari tentang konversi tersebut, namun sebagian besar tidak memperdulikannya. Sayangnya konversi ini dilihat berlebihan dalam berbagai tulisan. Lagipula penduduk muslim setempat tidak menjelaskan informasi hal ini pada catatan sejarah mereka karena dipahami sebagai hal yang sensitif. Oleh karena itu, artikel ini tidak bermaksud untuk memperdebatkan atau bahkan menguji fakta mengenai konversi agama yang memang bagian dari hak kebebasan beragama. Walaupun artikel membahas pelaksanaan kebijakan kolonial Belanda (misal pembatasan pernikahan antar ras dan antar agama ditengah pembatasan kebebasan beragama), artikel ini juga membahas sekilas soal kemiskinan dan praktik kebijaksanaan pernikahan dalam mengendapkan persoalan konversi. Namun karena keterbatasan halaman maka artikel ini tidak membahas persoalan hukum Islam mengenai kebebasan beragama dan pindah agama.]
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Mohammad, Mohd Nasran y Zuliza Mohd Kusrin. "Conversion Out of Islam and Its Legal Implications Under The Laws of Malaysia". Ijtimā'iyya: Journal of Muslim Society Research 2, n.º 2 (29 de septiembre de 2017): 61–86. http://dx.doi.org/10.24090/ijtimaiyya.v2i2.1638.
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The freedom to profess and practice religion is one of the basic rights in Malaysia that often catalysis legal issues and discussions. The provision in Article 11 of the Federal Constitution of Malaysia generally guarantees the said right to a person to practice his religion of choice; however, Muslims or practitioners of Islam are not as free as the non-Muslims in the matter of their conversion or reconversion to another religion. This article focuses on the actions or process for a Muslim’s conversion to other religion and the legal ramifications of such actions. This discussion identifies several actions of apostasy, such as issuing a declaration of conversion via a Deed Poll, requesting a Muslim name to be changed to a non-Muslim’s, and renouncing Islam altogether and reverting to a previously held religion (reconversion). There are legal implications for these said actions, such as fines and detention at Aqidah Rehabilitation Centres, which clearly shows that the freedom to practice religion or conversion to other religions as found in Article 11 of the Federal Constitution of Malaysia applies to non-Muslims only. In cases relating to determination of the status of Islam as a religion, the Shariah Court have been given exclusive jurisdiction to hear those cases, as mentioned in the amendment to Article 121(1A) of the Federal Constitution.
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Muslim, Moh. "PEMAKNAAN MIN AL-DHULUMAT ILA AL-NUR DALAM USAHA TRANSFORMATIF LEMBAGA PENDIDIKAN ISLAM". Al-Fikri: Jurnal Studi dan Penelitian Pendidikan Islam 1, n.º 1 (15 de febrero de 2018): 41. http://dx.doi.org/10.30659/jspi.v1i1.2430.
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The effort to develop an Islamic educational institution can not only be built on the concept of Aqliyah theory, but also based on the concept of God revelation. One of the explicit messages of God revelation is the phrase min adhulumatilaannur (from the darkness to the lightness). Implicitly, this phrase implies a transformation process from dhulumat (darkness) to an-nur (lightness). The process of transformation needs to be elaborated intact and holistic, how to interpret it; which will be formulated into the implementative formulation of the phrase.The phrase min al dhulumat ila an-nur conceptually there are three dimensional meaning that includes: 1). Textual, textual meaning of min al-dhulumatilaannur is from the darkness to the lightness, 2). Contextual, contextual meaning of min al-dhulumatilaannur; there are some interpretations from the interpreter whose essence is changing from disbelief to the faith, from apostasy to the faith, from ignorance to knowledge, and 3). Reconceptualization, there is a relevance of the concept min al-dhulumatilaannur with the management of education,that related to the transformation process that must be done to accept a change.Actualization of transformation can be done on some basic elements of education, i.e., students, teachers, headmasters/ managers, supervisors, employees and parents.
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Syandri. "Al Khawarij dan Al Murjiah Sejarah dan Pokok Ajarannya". Nukhbatul 'Ulum 3, n.º 1 (22 de diciembre de 2017): 285–300. http://dx.doi.org/10.36701/nukhbah.v3i1.23.
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The emergence of diverse schools in Islam began with the assassination of Uṡman bin Affan. These groups were basically one of the decline causes in the Moslem, and the frst emerging group among all other groups was Khawarij, a group with Takfr ideology that is to accuse great sinner of apostasy. This ideology is indeed an extreme one. However, another contradicted extreme group appeared that is known as Murji’ah with its doctrine believing that the sins will not give any influence towards the faith of a Moslem. Therefore, this study will illustrate the origins and the doctrines of both extreme groups, and among the results, it can be inferred that these groups continuously experienced internal conflicts since their early emergence during the reign of caliph Uṡman bin Affan until the formation of varioussects of each groups.
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Fahriana, Lukita y Lufaefi Lufaefi. "KONVERSI AGAMA DALAM MASYARAKAT PLURAL: UPAYA MEREKAT PERSAUDARAAN ANTARUMAT BERAGAMA DI INDONESIA". Ushuluna: Jurnal Ilmu Ushuluddin 1, n.º 2 (5 de mayo de 2020): 209–22. http://dx.doi.org/10.15408/ushuluna.v1i2.15331.
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Indonesia is a country that is inhabited by various religious adherents. Not a little diversity that led to conflicts. One of the factors arising from the conflict is because of the conversion of religions, especially if done by people of Islam who moved to other religion in overt. Conversion is seen as apostasy, the consequence of which is sin and must be killed. In the conversion of religion, change or is not merely due to matters of belief, or degrading religion, but many factors cause it, such as environmental factors, social relations, psychology, and even because the factor of Divine guidance. In a pluralistic society, the existence of religious conversion can glue brotherhood between religious communities. Therefore, the conversion of religion can shape one's thoughts to accept and appreciate the religion of others more openly in many perspectives.
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Bharat, Adi y Joseph Ford. "‘Disaffiliation, Dis-identification, Disavowal: (Ex-)Muslims and Public Apostasy from Islam in Francophone Culture and Politics’, IMLR, 5–6 April 2019". Journal of Romance Studies 19, n.º 3 (enero de 2019): 531–33. http://dx.doi.org/10.3828/jrs.2019.33.
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Marcotte, Roxanne D. "Comptes rendus / Reviews of books: Freedom of Religion, Apostasy and Islam Abdullah Saeed and Hassan Saeed Aldershot: Ashgate, 2004. 227 p". Studies in Religion/Sciences Religieuses 34, n.º 2 (junio de 2005): 291–92. http://dx.doi.org/10.1177/000842980503400219.
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Yono, Yono. "Menelaah Hadis Tentang Sanksi Pidana Mati Bagi Murtad". Mizan: Journal of Islamic Law 2, n.º 2 (5 de diciembre de 2018): 195. http://dx.doi.org/10.32507/mizan.v2i2.298.
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Abstract:Exit out of Islam in Islamic teachings is an act of hudud crime which is punishable by death. This certainly seems contrary to the principles of Islam known as the religion which is rahmatan lil alamin, a religion full of love. Therefore, this paper wants to answer a number of issues, how is the content of the hadith concerning capital punishment for apostates? what is the validity of the hadith about capital punishment for apostates? How do scholars interpret these traditions? If it is understood literally the traditions of the prophet show the death penalty command for the perpetrator, but if understood contextually apostates who can be killed are apostates who fight Allah and His Messenger only and those who commit betrayal to the Muslims while fighting by joining infidel There were differences of opinion in understanding this hadith between traditional scholars and modern scholars. In the view of the traditional clerics of apostates based on the hadith, they must be put to death regardless of their apostasy.Keywords: Apostasy, Death Penalty, Hadith Abstrak:Perbuatan keluar dari Agama Islam dalam ajaran Islam merupakan tindakan kejahatan hudud yang diancam hukuman mati. Hal ini tentu terlihat bertentangan dengan prinsip Islam yang dikenal sebagai agama yang rahmatan lil alamin, agama yang penuh kasih sayang. Oleh karena itu, makalah ini ingin menjawab beberapa persoalan, bagaimana kandungan hadis tentang pidana mati bagi pelaku murtad? bagaimana validitas hadis tentang pidana mati bagi pelaku murtad? Bagaimana ulama memaknai hadis-hadis tersebut? Apabila dipahami secara harfiah hadis-hadis nabi tersebut menunjukan perintah hukuman mati bagi pelaku, namun apabila dipahami secara kontekstual orang murtad yang bisa dibunuh adalah orang murtad yang memerangi Allah dan Rasul-Nya saja dan orang yang melakukan pengkhianatan kepada kaum muslimin saat berperang dengan bergabung kepada kaum kafir. Terjadi perbedaan pendapat dalam memahami hadis ini antara ulama tradisional dan ulama modern. Dalam pandangan ulama tradisional pelaku murtad berdasarkan hadis itu harus dihukum mati apapun bentuk murtadnya. Kata Kunci: Murtad, Pidana mati, Hadis
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Nurdin, Nazar. "DELIK PENODAAN AGAMA ISLAM DI INDONESIA". International Journal Ihya' 'Ulum al-Din 19, n.º 1 (7 de septiembre de 2017): 129. http://dx.doi.org/10.21580/ihya.18.1.1745.
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Criminal Law and Article 27-28 of the Law on Information and Electronic Transactions constitute a legal instrument to ensnare a perpetrator of religious blasphemy. This article is a legal research with a normative-empirical approach. The findings indicate that: first, judges' consideration in the case of defamation of Islam contained in the decision Number: 80 / Pid.B / 2015 / PN Bna, Number: 10 / Pid.Sus / 2013 / PN.Pt and Number: 06 / Pid.B / 2011 / PN.TMG is more looking at the impact of criminal acts committed. However, in its implementation the three decisions are not entirely based on the applicable law rules, including the decision based on the provisions in Law No. 1 of 1965 on Prevention and or Defamation of Religion, but adopted an unwritten source of law from the Fatwa of Indonesian Council of Ulama. Another implementation is in the case of religious blasphemy at the community level tended to be followed by very severe punishment to the perpetrators. Secondly, religious blasphemy is not mentioned in detail in Islamic legal literature. If the perpetrators of desecration of a Muslim, Islamic law tend to refer to the perpetrators as kafir. Whereas if the perpetrator is a non-Muslim, one cannot be included in the category of apostasy (riddah). Categorization as a kafir does not necessarily make the Muslims punished jarimah had (hudud). Therefore, punishment takzir can be an alternative punishment that can be applied to the perpetrators of religious blasphemy, both Muslims and non-Muslims<br />---<br /><br />Tindak pidana penodaan agama yang termanifestasikan dalam pasal 156a Kitab Undang-Undang Hukum Pidana dan pasal 27-28 UU Informasi dan Transaksi Elektronik merupakan satu instrumen hukum untuk menjerat seorang pelaku penistaan agama. Artikel ini merupakan penelitian hukum dengan pendekatan normatif-empiris. Hasil temuan menunjukkan bahwa: <em>pertama</em>, pertimbangan majelis hakim dalam perkara penodaan agama Islam yang termuat dalam putusan Nomor: 80/Pid.B/2015/PN Bna, Nomor: 10/Pid.Sus/2013/PN.Pt dan Nomor: 06/Pid.B/2011/PN.TMG lebih melihat kepada dampak yang ditimbulkan dari perbuatan pidana yang dilakukan. Namun dalam implementasinya tiga putusan tidak seluruhnya berlandaskan aturan hukum yang berlaku, termasuk mendasarkan putusan pada ketentuan dalam UU PNPS Nomor 1 Tahun 1965 tentang Pencegahan dan atau Penodaan Agama, tetapi mengadopsi sumber hukum tidak tertulis dari Fatwa Majelis Ulama Indonesia. Implementasi lainnya ialah dalam kasus penodaan agama yang ramai di tingkat masyarakat cenderung diikuti hukuman amat berat kepada para pelaku. <em>Kedua</em>,penodaan agama tidak disebutkan secara rinci dalam literatur hukum Islam. Jika pelaku penodaan seorang Muslim, hukum Islam cenderung menyebut pelaku sebagai kafir. Sementara jika pelaku seorang non-Muslim, seorang tidak bisa dimasukkan ke dalam kategori murtad (<em>riddah</em>)<em>. </em>Kategorisasi sebagai kafir tidak lantas menjadikan Muslim dihukum jarimah had (hudud). Oleh karena itu, pidana takzir bisa menjadi hukuman alternatif yang bisa diterapkan kepada para pelaku penodaan agama, baik Muslim maupun non-Muslim
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Nouri, Marwa Salem. "Educational Values Derived from the Provisions of the Sanctions in the Holy Quran and the Prophet's Sunnah". Psychology and Education Journal 58, n.º 2 (1 de febrero de 2021): 1234–40. http://dx.doi.org/10.17762/pae.v58i2.2266.
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The problem of research: The problem of research lies in answering the following question: What are the educational values derived from the penal provisions in the Holy Quran and the Prophet's Sunnah?The importance of research: The importance of study ing is shown by the following:To show the extent to which Islam is concerned with the provisions of the sanctions.Disclosure of jurisprudential rulings and educational values relating to the provisions of punishment, for their practice in public and private life, such as: (such as adultery, ejaculation, drinking, theft and apostasy), as well as retribution, such as murder, manslaughter and semi-intentional homicide.The current study gives a new addition to the Iraqi Library in the field of education philosophy.The objective of the research: The current research aims to reveal the educational values derived from the provisions of the sanctions in the Holy Quran and the Prophet's Sunnah.
Search limits: Current search is determined by the following:
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Sabian, Nur Arfah Abdul, Abdul Mutalib Embong, Raja Ahmad Iskandar Raja Yaacob y Zullina Hussain Shaari. "Conversion of Religion: A Study on the Position of Law, Religion, and Practice in Malaysia and Egypt". GATR Global Journal of Business Social Sciences Review 3, n.º 3 (11 de agosto de 2015): 54–66. http://dx.doi.org/10.35609/gjbssr.2015.3.3(7).
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Objective - This paper is a comparative study between two selected countries in relation to conversion cases in religion or belief. Malaysia and Egypt are in the picture since both are Islamic countries, and frequently being reported to possess low level of religious freedom prior to the intervention of the religious authorities and Shariah court. The first part of the paper will discuss the definition of conversion and apostasy. The second part follows with the position on the right of conversion in the stated countries Methodology/Technique - The paper will use the content analysis methodology. Its approach focuses on the literature sources from printed media such as books, law journals, written reports and other relevant and authentic materials. Findings - Highlight the main findings that justified the research theme. Novelty - It will narrow the discussion to illustrate the development of the administration of justice specifically for the right of conversion in both countries in line to UDHR 1948. Type of Paper - Review. Keywords: Freedom of religion, conversion, Islam, human right, comparative studies, Malaysia, Egypt
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Polanz, Carsten. "“Let there be no Compulsion in Religion” (Surah 2:256). Apostasy from Islam as judged by contemporary Islamic Theologians, written by Christine Schirrmacher". Mission Studies 34, n.º 3 (9 de octubre de 2017): 415–16. http://dx.doi.org/10.1163/15733831-12341529.
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