BY Mohammad Omar Farooq
Apostasy (riddah) is a major issue that affects the
understanding of, and perception about, Islam. Historically, Muslim
scholars have not factored in the distinction between apostasy (changing
one’s faith, which is strictly a sin against god) and treason (strictly a
civil offence against an established public order) when it is stated that
Islam mandates capital punishment for riddah. That un-nuanced
perspective about apostasy has fuelled negative propaganda against Islam
and a negative image of Muslims. In recent years in some notable and well
known cases, a fatwa (legal, non-binding opinion) was issued against
alleged apostates and, at times, even a bounty was announced on their
head.
Many Muslim scholars and academics have argued against the
stated historical position as inconsistent with the Koran and on the
grounds that killing someone for making a considered choice negates the
very Islamic value and principle of freedom of choice, affecting Islam’s
position on universal human rights.
Freedom of choice in faith is central to Islam. This has
been exemplified in the Koranic narrative regarding the choice made by
Satan in contrast with Adam and Eve and the broad agreement of Muslim
scholars that only faith freely adopted is meritorious before god.
Throughout history prophets and the communities of their believers have
struggled to secure freedom of faith for themselves. Indeed it is a
principle quintessential to both Islam and humanity.
Choosing a path in line with our beliefs about salvation
has significant consequences in terms of our afterlife. In this world that
freedom is bestowed upon us by god, which, by implication, must include
the possibility of changing one’s faith. Freedom of religion is
meaningless without the freedom to change one’s religion. Denial of such
reciprocal rights is also inconsistent with the principle of justice (adl/qist),
as clearly enunciated in the Koran (4/an-Nisa/135).
The Koran does not specify any worldly punishment or
retribution solely for apostasy. Similarly, there is no clear prophetic
judgement on apostasy nor examples that such punishment was meted out
(during the time of the prophet or in the period of the righteous
caliphate) to someone solely for abandoning Islam as a creed, in contrast
with apostasy-cum-treason, involving taking up arms against the Muslim
community or the state.
Islam upholds the fundamental principle pertaining to
freedom of faith ("Let there be no compulsion in Deen", 2/ al-Baqarah/256;
also see 39/al-Zumar/41). Thus:
Statement
We the undersigned Muslims from diverse backgrounds
affirm:
The freedom of faith and the freedom of changing one’s
faith. In light of the Koranic guidance and the prophetic
legacy, the principle of freedom of faith does not lend itself to impose
in this world any punishment or retribution solely for apostasy; thus
there ought not to be any punishment in the name of Islam or fatwa calling
for the same.
In addition, we call upon:
Ø our esteemed scholars (ulema) and jurists (fuqaha),
to address this inconsistency between the Islamic principle of freedom of
faith and the position mandating punishment for apostasy, and to bring our
legacy of Islamic jurisprudence and general Islamic discourse up to date
for the times with reference to indisputable and categorical Islamic
principles.
Ø our fellow Muslims, to be informed of Islam’s
position on apostasy and to uphold the principle of choice so that we may
exercise tolerance towards those who have left the "straight path" and
deal with their subsequent views and actions (even when they are against
Islam) within the context of human rights and civil liberties allowed by
law.
Ø imams and religious leaders, to educate and
sensitise Muslim masses about notions of fairness and justice inherent in
Islam, and respond to apostasy in a dignified, constructive and patient
manner.
Ø governments of Muslim majority countries, to
address this matter constitutionally as well as legally and actively
engage in a process that eventually discards any law entailing punishment
for apostasy.
Ø Islamic organisations, to uphold universal
human rights (not inconsistent with Islam) and to defend the rights of
ex-Muslims in regard to apostasy.
Friday, March 30, 2007
(The signatories include several Muslims from across the
globe, in the USA, Canada, UK, Australia, New Zealand, Pakistan, India,
Bangladesh, Indonesia, Malaysia, UAE, Syria, Nigeria, Tanzania and South
Africa.)
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