🤑 The Issue of Apostasy in Islam

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Gambling is mentioned in the Quran, alongside drinking alcohol as an abomination, a sin, and a grave harm to mankind. It was made clear that.


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Gambling is mentioned in the Quran, alongside drinking alcohol as an abomination, a sin, and a grave harm to mankind. It was made clear that.


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What is the punishment or penalty when one has drunken alcohol? Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab.


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They are talking about the traditional Islamic punishment for Muslims the power of states to prohibit gambling, the consumption of alcohol.


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Gambling is mentioned in the Quran, alongside drinking alcohol as an abomination, a sin, and a grave harm to mankind. It was made clear that.


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They are talking about the traditional Islamic punishment for Muslims the power of states to prohibit gambling, the consumption of alcohol.


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first to gamble as early as B.C.3 Alcohol, much like gambling, enjoys a 29 Maqasid Shari'ah: The Prohibition of Gambling, Punishment and Justification, Muhammad Saalih al-Munajjid, Islam Question and Answer, http://islamqa.


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What is the punishment or penalty when one has drunken alcohol? Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab.


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punishment for gambling islamqa

As a result, unlike other crimes, if someone who had left Islam decided to recant, the crime of apostasy vanished and no punishment followed. At no point was anyone killed for this. The Dutch Republic was in the lead. Many studies looking at those who leave religious groups as well as communities defined by secular ideologies show that what distinguishes apostates from those who simply leave is that apostates become active opponents of their previous identity, more renegades than mere dissenters. In the late sixteenth century it decided that, though its different component states each had official churches, dissenting individuals could not be discriminated against or persecuted for their beliefs. One of the most common accusations leveled against Islam involves the freedom of religion. The order of this world was clear to the scholarly and political elite who shaped and ruled it. Even the worst examples of patience and tolerance in the early Islamic period, the Kharijite extremists, seem to have been at least partially misunderstood by later scholars on the apostasy issue. Similar findings come in a recent study of sixty cases in which people were executed for apostasy or other types of heresy during the Mamluk period The judge decided the man was insane. In all the classical schools of Sunni and Shiite Islam, the punishment for a Muslim apostate murtadd was death. In fact, allowing religious identity to affect how the state viewed the rights of its citizens became anathema to a national identity that supposedly had the ultimate claim on how citizens understood their duties and their place in the world. But because public order and morality in the West were historically contoured by Christianity, and because that influence continues to a certain extent to this day, this means that in many Western countries justifications for restricting religious liberties are often biased. The U. Of course, there is a big difference between restrictions on rights such as assembly or marriage, on the one hand, and sentencing someone to death for apostasy on the other. How does one know when this would be allowed, and how will differences in culture, political systems, and religious tradition affect this decision? For Muslims living in states whose laws provide protection for freedom of religion, this issue is simple. That apostasy was understood primarily as a threat to an overarching political order and not as a crime in and of itself is clear from how Muslim jurists described it. It is not exalted over. The Old Testament law of the Children of Israel reflected this overlap of religious affiliation and affirmation of a tribal and even state identity; those Jews who forsook the God of Israel to take up the worship of other deities were condemned to stoning Deuteronomy ; The Muslims who built up Islamic civilization inherited and affirmed this ancient assumed role of religion. One who simply leaves Islam or embraces another religion privately is left alone. Countries like Morocco, Saudi Arabia, and Pakistan, for example, declare themselves constitutionally Islamic states.{/INSERTKEYS}{/PARAGRAPH} As Matthew Hale d. This raises interesting questions about which system is more discriminatory, one in which a religious group rules but is totally open to entrants, or one in which only the citizens of a nation state enjoy full or any rights there, and where acquiring citizenship is mostly difficult or impossible. Then they again took on the outer trappings of faith. Finally, the third set of laws is for the ruler or political authority to implement based on the best interests of society. When the caliph Umar was informed of this, he upbraided the commanders. Implemented in the past to protect the integrity of the Muslim community, today this important goal can best be reached by Muslim governments using their right to set punishments for apostasy aside. A recent study of books in which Arab Christians detailed the heroic exploits of Christian saints under Muslim rule bolsters the impression that apostasy was punished only when it was perceived as a threat to public order. But from the perspective of the law, it was only outward performances of faith that could be measured. All citizens of these nation-states were notionally equal, as it was national identity and not any other category that granted legal and political meaning. It would be totally unacceptable to violate the pact, implicit or explicit, made by our residence in these states by working to undermine the freedom of religion of other citizens. In Islamic civilization, the order of the world under heaven was simple. It was as the citizen of a nation, whose borders were as least aspirationally coterminous with a homogenous national people France was where French people lived , a national language local dialects and non-French languages had to go , and—shudder—a national destiny. A man who had publicly uttered anti-Christian statements in New York in was not convicted of blasphemy, since such a crime could not be enforced in a state that upheld religious freedom. The one story in which the apostate was not executed, a case in tenth-century Egypt, was a man who was told by the monks he joined that he had to repudiate Islam publicly. Muslims believed that God had revealed His final message to mankind. These developments took place alongside a growing sense amongst Protestant theologians e. Three Sunni schools of law required giving them a chance, and the Hanafis considered it recommended. Apostasy differed from other serious crimes, such as fornication and murder, because on its own it did not transgress the rights of others. And changing religions from Christianity to Buddhism, for example, was of no consequence. Second, scholars disagreed on whether a Muslim who had renounced their religion should be given a chance to repent. So what are these critics talking about? Finally, apostasy is only considered if the person doing it is of sound mind, an adult, and, for the Hanafi school of law and several opinions in the other schools, sober. The jurists also agreed that only the ruler could order this punishment carried out and that vigilantism would be punished just as only a court or qualified judge can declare someone an unbeliever. But this is only because the report has no real contextual information at all. Muslim political theorists wrote that a widely-adhered-to religion and a stable state were the two most important pillars of worldly prosperity. By the mid s, the primary form of identity being advocated for Western Europeans was no longer Christianity or even an allegiance to a locality or regional culture. Like the issues of stoning and hand chopping, apostasy in Islam can only be understood if one is willing to look beyond provocative headlines and delve into the nature of how jurisprudence developed in the pre-modern world and in Islam in particular. What are the best policies today, and what are the best interests of Muslims? In fact, the man lived out his life as a monk, establishing a monastery and even writing Christian criticisms of Islam that survive until today. As religion waned as a formal force in the official life of Western Europe and its colonial offspring, the nation-state took its place. There is nothing inherently dangerous about the headscarf or face veil. Of course separating religion and government or just ensuring that government is neutral in matters of religion are both tall orders. The choice by Muslim jurists of where to place the topic of apostasy in books of law further reveals that what concerned them was the public nature of apostasy and how they saw it affecting the political order. Of course, some people were executed for apostasy in the early Islamic period. {PARAGRAPH}{INSERTKEYS}Some are for judges to implement in courts. But what about countries that have not made the Western move to separate religion and state? The problem was when such a decision became a public act with political implications. The apostasy occurs not in private but comes with a very public announcement by the person in question. What this meant was that religion was an increasingly—even exclusively—private matter. But he was convicted of offending public sensibilities. And then there are secular face coverings such as balaclavas in cold weather. This is equally clear in the conduct of the early caliphs. There was no mention of a punishment for apostasy. It mentions no worldly punishment. Their policy of killing any other Muslims whom they saw as having committed grave sins is usually explained by them having concluded that these people were apostates their supposed reasoning: if sinners really believed in God, would they commit sins? The First Amendment to the US Constitution committed the federal government and eventually state governments too to neither favoring any one religion nor restricting religious exercise, though such a line has always been difficult to walk. Millions of Muslim women in dozens of countries wear them every day, and neither they nor their governments feel any threat to their public order. The Hanafi school differs with the other schools of law in holding that women apostates are not killed but only imprisoned. It also transcended the personal and communal. He did not, however, and he was never executed despite his own father writing to the caliph asking to have his son put to death. Supreme Court case Davis v. They draw on notions of public order and morality that are shaped by Western Christian mores. For a crime like murder, on the other hand, even if the perpetrator deeply regretted his act, the harm had been done and the victim and their family had a right to justice. It is thanks to such legal protections that Muslims have come to reside in these countries and to enjoy the protection of their laws. This finally came to an end when the battling monarchs agreed that the ruler of each state would choose which sect of Christianity it would follow. What the punishment should be and whether or not it should be applied was fundamentally a policy decision, and as such, it fell to the discretion of the ruler after weighing the best interests of all involved. How Muslim states dealt with apostasy throughout the pre-modern era shows a similar concern with apostasy only when it became a public matter. So exhausting had been the bloodshed and destruction wrought by religious demands violently put forth to the public that a gradual move began towards making religion a private matter. Their punishment lies in the Hereafter. As for Muslim-majority countries, are there grounds for legislating some legal restriction on converting out of Islam or punishing someone who does so? The way that the early Muslim community seems to have understood apostasy differs strikingly from the decisive rulings of the later schools of law. But encouraging, publicizing, or even allowing, movement in the opposite direction, downward out of the ruling class, was a different matter. Despite fits, starts, and efforts by some to retrench the public authority of religion and its links to government, by the mid s many of the nations of Western Europe had dramatically restricted the extent to which their laws and political systems drew lines or granted rights according to religion. Laws and policies grow out of and reflect the cultures that create them, and cultures are deeply influenced by religion. The army had to keep returning to reestablish discipline. We can see this in the U. Unlike previous prophets, this last prophet had been sent to all communities, and his message rectified the errors that had crept into the revealed teachings brought by earlier prophets. As far back as the first complex societies in Mesopotamia, human society saw religion as essential. It was laudable. Muslim scholars have disagreed on two other details of apostasy. Yet, in instances where details are provided, what stands out is their public nature. But the Messenger of God did not kill them. It secured the relationship of individuals and communities to some reality above and beyond the superficial world around them. As a result, all pre-modern Muslim schools of law considered apostasy to be a serious crime. What they are referring to is not the issue of tolerating those who follow other religions. It was not seen as contradictory to the new order of the nation-state.