موقع الدكتور حسن يحيى
يرحب بجميع زواره... ويهدي أمنياته وتحياته الطيبة إلى جميع الأصدقاء أينما وجدوا... وفيما نهمس لبعضهم لنقول لهم: تصبحون على خير...Good night نرحب بالآخرين -في الجهة الأخرى من كوكبنا الجميل- لنقول لهم:صباح الخير... Good morningمتمنين لهم نهارا جميلا وممتعا...Nice day
مع تحيات الدكتور حسن يحيى.....أهلا وسهلا بالقاريء العربي الأصيل.... وأسعد الله أوقاتكم أينما تكونون وحيث تحلون شرقا وغربا ، كتبي وأعمالي تزيد على المائة كتاب ، موجودة على أمازون حول الرواية والقصص القصيرة والكتب الأدبية كرسالة الغفران وحي بن يقظان ومقامات الحريري وأبي الفرج الأصفهاني، بالإضافة إلى قصص أطفال تصلح منهجا للصف الأول إلى الصف الرابع باللغتين، وغير الناطقين بالعربية وقصص كبار ومسرحيات ودواوين شعرية، وأعمال مترجمة من التراث العالمي، بالإضافة إلى كتب حول مناهج البحث العلمي وعلمي الاجتماع والنفس، وكتاب حكماء صهيون بثلاث لغات، ....وكتب إسلامية أخلاقية ومعلقات شعرية وكتب إسلامية.. وتاريخية .. أنقر على أي كتاب أدناه وستجد ملخصا للكتاب، على موقعع الكتاب، فيا عرب ، أنتم عرب يا رسول الله ... عرب، طيبون ولكن معظمهم لا يقرأون، وقليل منهم يعلمون. الكتب كتبت للعرب في بلاد المهجر خاصة وفيها كتب تعليمية للمرحلة الأولى لزيادة المعرفة وإحياء التراث العربي العظيم ...مع أفضل تحيات المؤلف: الدكتور حسن يحيى
أهلا وسهلا بالقاريء العربي الأصيل.... وأسعد الله أوقاتكم أينما تكونون وحيث تحلون شرقا وغربا ، كتبي وأعمالي تزيد على المائة كتاب ، موجودة على أمازون حول الرواية والقصص القصيرة والكتب الأدبية كرسالة الغفران وحي بن يقظان ومقامات الحريري وأبي الفرج الأصفهاني، بالإضافة إلى قصص أطفال تصلح منهجا للصف الأول إلى الصف الرابع باللغتين، وغير الناطقين بالعربية وقصص كبار ومسرحيات ودواوين شعرية، وأعمال مترجمة من التراث العالمي، بالإضافة إلى كتب حول مناهج البحث العلمي وعلمي الاجتماع والنفس، وكتاب حكماء صهيون بثلاث لغات، ....وكتب إسلامية أخلاقية ومعلقات شعرية وكتب إسلامية.. وتاريخية .. أنقر على أي كتاب أدناه وستجد ملخصا للكتاب، على موقعع الكتاب، فيا عرب ، أنتم عرب يا رسول الله ... عرب، طيبون ولكن معظمهم لا يقرأون، وقليل منهم يعلمون. الكتب كتبت للعرب في بلاد المهجر خاصة وفيها كتب تعليمية للمرحلة الأولى لزيادة المعرفة وإحياء التراث العربي العظيم ...مع أفضل تحيات المؤلف: الدكتور حسن يحيى مع أفضل تحيات المؤلف: الدكتور حسن يحيى
No person has the right to punish another
person physically or mentally or spiritually for an idea or opinion under the
law. (HasanYahya 1990)
Introduction:
Good-evil; right-wrong; truth-falseness;
spirituality-materialism; Idealism-realism; and religious-secularism are
abstract dichotomies. Their abstractness opens diversity of interpretations.
They can interpreted in terms of the interpreter’s
value-judgment or in terms of the eye beholders. According to this statement,
and in terms of our experiences and observations, we confidently say that what
is good in the eyes of a person (A) is may be not good (or evil) in the eyes of
another person (B). The same can be said about other concepts as well. In
politics, we might substitute person (A) and person (B) with nations, parties
or ideologies as (A and B). Religions have ritual standards which are elastic
by practice. Secular thoughts have also their anarchic standards, which are
also open for change and transformation in practice. Both religious and secular
thoughts have been divorced a long time ago, when Europe
separated the state from the church politically. Such divorce was imposed on
the newly independent states in the Middle East, Africa, South America, and South East Asia.
The fruits of such divorce
was new plantations of human mind, and material interests for persons as
well as for nations. The build up secular doctrines in the last two hundred
years in Europe and the new world were
crystallized in these countries where religion became a little-if any-factor in
the life of people. Outside the circle of Europe
and the new world, independent nations in after 1950 separated the state from
the church in practice, but not in theory. The crack-down of confusion between
what IS and what SHOULD BE approaches have created the fact of difference among
the members of any family or nation. The emerging political parties in most Third World countries including the Muslim nations have
exploited the slogan of “what SHOULD BE” in religious doctrines in order to
serve the slogan of “what IS” for the domination of their subordinates. Such
exploitation is observed in their disposal (education, communication, and mass
media). The status quo and authority were crystallized. Free expression and
free thinking were suppressed. Human rights were violated by defining them
according to traditional familial or tribal measures. Invention and innovation
were prevented by force, and sometimes severely punished. The picture can be
generalized to cover many Third World
countries.
From the above reasoning, we deduct the fact,
that differences should be expected in any social, or economic, or political
matters. Such differences are expected in the field of religion as opposed to
secularism.
If you do not like
philosophy. You may stop here.
This article will not be boring though, because many expatriates and
religiously illiterate do not know what blasphemy is, or may be they do. So you
are still reading this article to defend yourself from the unfair accusation to
some, concerning the term “religiously illiterate”, that’s good, then a little
more information doesn’t hurt. Or does it? While the world is taking new course
in history of human civilization under the slogan of globalization, almost one
hundred years ago, H. B. Bonner wrote (1912) “Blasphemy … varies with the
temper of the age in which it is administered and of the judge who has
administered it.” Does freedom has limits in the case of blasphemy and
apostasy? We will not answer quickly. Because the matter of
freedom is not an easy one. It took too much efforts
and too many lives across history with justification of those who administer it
or judge it. Some of the assumptions underlie this article are: all religions
share in common principles and doctrines cherished, respected and practiced
with little freedom to cut ties with it by their followers; In the age of swift
reason, unfortunately, emotions lead, and therefore, control reason in many instances
to the wrong decision in the so-called enlighten rational world. And those most
secular nations are not less dogmatic in their doctrines than religious nations
when it comes to freedom of expression as far as the attack is on OTHERS’
belief and practices. The western human beings as well as many Eastern
societies are stripped from the power of thinking about what is right and what
is wrong for themselves when it comes to freedom limitations, much of their
decisions are controlled by mass media, availability of money, and overhead
policy directions and above all sort of “taboos” of certain kind. In no way,
westerners or Easterners are free in terms of destroying their value system
without rational as well as irrational justified defense. Saying this, the
issue of blasphemy and apostasy has taken its course in human history. In this
article we will investigate the two concepts in Islam in the East, and
Christianity in the West. Therefore, we will show the Islamic tradition dealing
with these concepts for the purpose of lasting peace and productive
normalization between religions and cultures. And show in the second part how
these concepts were developed. This investigation is a part of large research
project began fifteen years ago. Taking into account the
hypothesis which says: Islam is the most misunderstood religion across history
even-though Islam shares Christianity and Judaism perceptions in terms of
blasphemy and apostasy. Generalization of misunderstanding is common
among religions and cultures toward each other. This, I believe, a dogmatic
cherished curse common to all religions or ideologies of the past as well as of
today. Especially when they consider materialism as a supreme power and goal
for political life, and do not give more than a fraction to thought to
spiritualism in life (or after life). H. B. Bonner wrote in 1912 “Blasphemy …
varies with the temper of the age in which it is administered and of the judge
who has administered it “. In his opinion, Orthodoxy has persecuted heresy in the
last five hundred years ….. it has sometimes killed
the heretic, he said, but it has never killed the heresy. This article tries to
investigate blasphemy in the last millennium. Blasphemy may be analyzed in
terms of three concepts: opinion, manner, or place in which it was (or it will
be) occurred.
Few years back, before eleven years to be
sure, Salman Rushdie wrote his novel The Satanic
Verses. Was it an opinion expressed? Or on the manner in
which it was expressed? Or is it the place where it was written and
published? Or I might add, is it the audience who was
supposed to read it? To answer these questions, it is imperative to describe
how Islam shares other diseased, existed or will exist ideologies in
appreciating those who conform with it and punish those
who oppose it. Capitalism, as well as communism have
their rules concerning outsiders and those who deviate from their rules. After
the defeat of communism, the United
States leads the capitalist world. According
to this world rules, those who conform with
globalization are rewarded through the World Bank, and future dreams, and those
who deviate from globalization under capitalism are doomed and punished.
SalmanRushdie’s novel when it was
written became Triode horse for both Khumeini and his
enemies (westerners or otherwise). It was used by Khumeini
to attack the west, and it was used by the west NOT to attack Khumeini and Iranian Islamic republic alone, but the west
found it a great opportunity to publicized his attack and legitimize it to
justify that attack on Islam and Muslims any where. As a result, the primary
cause of the controversy became secondary. Whether Khumeini
was right or wrong in his decision and “fatwa” (decisions about legal matters) , and whether the West has the right to be ethnocentric
and defend blasphemy for the purpose of free expression, we believe, that both
sides justified their opinion religiously or politically. Similar works have
been authored in the past and can be easily found in the literature, and
treated differently in the history of Islam and Christianity. In my opinion,
there is no one is free to jump over the lor bend it
for their own interest. I believe, it is not a matter
of right or wrong, but a matter of conformity to one’s own system of beliefs
and norms. Even in a totally free country. It is the spirit of age and space,
which determine the reaction to the act rather than the act in itself. In the process of social change, things almost
always change and people’s perception change accordingly to the spirit of the
age and space. To illustrate, people sometimes after a number of years might
accept an idea was (rejected as taboo) several years back. In
terms of Islam as a religion, the rules are protected by the survival of the Qur’an, even-though interpretations of its verses were
varied among Ulama’ (experts of jurisprudence) and
common followers of Islam. As an ideal type of conduct it is believed
that it balances both spiritual and material sides of human life. Islam remains
the Mizan (balance) which control human desires and
their greediness from anarchy and individualism for material possessions. The
individual conformity is appreciated in group prayers. Solidarity of faithful
is highly recommended in terms of brotherhood and sisterhood. On the same
token, disconformity is neglected and condemned.
Apostasy and blasphemy are examples of this disconformity.
According to Islam, blasphemy and apostasy are deviations in most public
opinions. Others may have different view. In both cases, those who claim
blasphemy and apostasy are used as a means rather than as an end. Blasphemy and
apostasy are considered by some as wishes of free thinkers.
II
Blasphemy
in Islamic history
More than a millennium ago, a poet called AbulAlaa’ al-Ma’arri
described religious followers as follows:
Hanifs are stumbling, Christians all astray,
Jews wildering, Magins
far in error’s way,
We mortals are composed of two great
schools—
Enlightened knaves or
else religious fools.
Salman Rushdie may be classified under the enlightened knaves school according to AbulAlaa` verse. He, in fact, rejected all religious claims to
posses the truth including Islam. While he attacked all dogmas of religions, he
did not refrain from doubting that Qur’an was really
the Word of God. AbulAlaa’
was considered a free thinker and materialist in his times, while Rushdie is
considered as liberal, materialist and freethinker, but both writers did NOT
announce that they are disbelievers (Kafirs). And
both are the products of their age. No one asked them why they announce their
beliefs as they did. The difference between the two writers
is a millennium, but in AbulAla’a
age the Muslims where in a high
point of their civilization, contrary to the Western
civilization which was in almost complete darkness. And in Rushdie’s
times, The western civilization is in its highest
point. And Muslims are in their lowest point of their civilization.
In Islam, blasphemy covers
various areas of sin, like public insult of faith, or its founder, or ridicule
its practices. Blasphemy is similar to heresy and apostasy, and these concepts
are used across history to attack the intellectual Muslims who challenge
Islamic doctrines. Blasphemy was condemned in Islamic courts in the 17th
century, even if committed by Jews or Christians when they ridicule Jesus and
Moses. Because Qur’an views both
Prophets as over ridicule and have to be respected as Messengers from God.
On the other hand, apostasy is worse than blasphemy, it means abandonment of
faith or converting from one religion to another, such act is punishable by
death in an Islamic state. But the question is: was that practiced by the
Prophet Muhammad. This punishment is recalled in Qur’an
and Prophet sunnah
(sayings). What was the truth of acts and their judgment across Islamic history
concerning apostasy ?
Apostasy constitutes a politico-religious
rebellion, these politico-religious in Islam are explained as:
The sayings and doing of the Prophet, the
decisions and practices of the caliph Abu Bakr, the
consensus of opinion of the companions of the Prophet and all the later Muslim jurisconsults and even certain indirect verses of the Qur’an, all prescribe capital punishment for an apostasy. (cited in Rahman
1972:5)
A Muslim authority commentator, Al-Samar’i, in his Ahkam
al-Murtadd, the judgment of apostasy, wrote
in the introduction of his book,
“In the book (Qur’an)
I found sometimes “al-riddah” mentioned expressly and
sometimes by import. I followed up the verses in the various commentaries and I
arrived at the conclusion that the punishment of the apostate (which is death)
is NOT to be found in the Book but finds mention in the Sunnah
only.” (Ibid:9-10)
From this statement, we see that there was no
mention of such penalty for apostasy in Qur’an,
because God have postponed the punishment until later ,
to the Day of Judgment. Another explanation is that the door of repentance is
always open, where Surat al-Tawbah
(repentance) verses 11-12, show that in case of repentance from apostasy and
disbelief, the apostate became as any other Muslim, if he performed prayer and
pays his alms dues. We can deduce that people do not repent after their death,
and this what Qur’an means by repentance of the
apostates.
The realistic stance of Qur’anic
verses is amply illustrated in the following commandments where Islam is left
to people freely to follow or reject, it is the
greatness of Islam, that it gives the choice for human beings even to disobey
God. Every one is responsible for his choice, whether it was good or evil.
Tolerance in Islam springs from its message conveyed by Qur’an
and its messenger. Some of these commandments as they spelled in Qur’an give the choice for people to be good and follow
Islam, or to remain astray and face the consequences of their choice in the Day
of Judgment. Examples of these commandments are:
1.“Lo! Those who believe (in Muhammad’s message), and
those who are Jews, and Christians, and Sabe’ans-whoever
believes in Allah and the Last Day and does right-surely their reward is with
their Lord and no fear shall come upon them, nor shall they grieves.” (Qur’an 2:63)
2.“Lo! Those who disbelieveand
die while they are disbelievers, on them shall be the curse of Allah and of
angels and men combined.” (Qur’an 2:257)
3.“There no compulsion in religion. Surely the light
direction is henceforth distinct from error. And he who rejects false deities
and believes in Allah has grasped a firm handlehold
which will never break. And Allah is Hearer, Knower.” (Qur’an 2:257)
The above Ayat have taken a large debate among Muslim Ulama and Fuqaha.
It contains the charter of freedom of conscience which is not found in any
other religion. Two schools can be distinguished dealing with apostasy, one is
represented by Ibn al-Arabi,
the other is IbnTaymiyyah and the majority. Ibn
al-Arabi in his Ahkam
al-Qur’an declares dogmatically that to
compel to the truth is part of the Faith, on the authority of Hadith, “I have been commanded to fight people til they recite the declaration of faith (La ilahillaAllah:There is no god but Allah),” which he considers to have
been derived from the Qur’anic verse: “And fight them
until persecution is no more and religion is for Allah Alone.” (al-Anfal:40; al-Baqarah:194)
Rahman comments on Ibn al-Arabi’s statement saying: “the verse clearly and explicitly
enjoins fighting to end religious persecution and lends no support to the
theory of justfication of force even in the interest
of truth.” (p:20)
The opposing school
is represented by Imam IbnTaymiyyah’s
opinion, as summerized by Sheikh Abu Zahra of al-Azhar, Egypt.
He says:
“On the first
question as to whether it is permissible to fight, the disbelievers on the
ground of their disbelief or on that of their tyranny and transgression, the
Imam refers to two schools of thought among Ulama.
The first school holds that, according to Imam Malik,
Imam Ahmad b. Hanbal, Imam Abu Hanifah
and Others, and the majority of Ulama and A’immah, fighting with disbelievers is allowed only if they
are bent upon oppression and tyranny. From this opinion it follows that war
with infidels is not permissible in any other circumstances. Consequently
fighting canbrestorted to
as a defensive measure or in response to aggression, even if it turns out to be
a case of emergency….
“The second school”,
Abu Zahra continued to say: “is of the opinion that war with the disbelievers
is grounded on their disbelief. That means that fighting is obligatory …
because they are infidels and not because they are inclined toward tyranny.
This was the creed of Imam Shafi’i. Therefore, under
this principle, every disbeliever who has attained majority and discretion
would be deserving of capital punishment…. ” “In this regard, Imam IbnTaymiyyah considers the first
opinion, viz. The opinion of the majority, to be correct
and, in support of his opinion, cites authorities from Qur’an
and Sunnah.” (Rahman
1971:21-2)
These verses
referred to by the Imam here are ( LaIkraha fid-Din), no obligatory in religion (Q:2:191), which
he says, is neither abrogated nor circumscribed in scope by any consideration.
Other Ayat reads: fight with them (the disbelievers)
until persecution is no more and religion is only for Allah.” (2:194). He also
reasoned that all wars of the Prophet were defensive in character. This
reasoning is also adverted to by al-Zamakhshari in
al-Kash-shaf, where he cites the verse “if thy
Lord had willed (enforce His Will), all who are in the earth would have
believed together: wouldst thou compel men until they are believers?” (Yunus:100) as authority sanctioning this opinion.
4.“And if they argue with thee, say (O Muahammad), I have surrendered myself completely to Allah
and (so have) those who follow me. And say to those who have received the
Scripture and those that are unlettered: Have you (also) surrendered
”If they surrender, then truly they are rightly guided, and if they turn
away, then it is thy duty to convey the message (unto them). And Allah is
watchful of (His) bondmen” (Q:3:21)
5.“For each of you, We
prescribed a Divine Law and a traced-out way. Had Alla
willed He could have made you one community but (He wishes) to try you by that
which He has given you. So vie with one another in good works” (al-Ma’idah:53)
6.“ The duty of the messenger is only to convey (the
message). Allah knows what you proclaim and what you hide.” (al-Ma’idah)
7.“O you who believe! You have charge of your own souls.
He who goes astray cannot injure you if you are rightly guided. To Allah you
will all return; and then He will inform you of what you used to do.” (al-Ma’idah:106)
8.“The people (O Muhammad) have denied it, though it is
the truth. Say, I am NOT put in charge of you.” (al-An’am:67)
9.“Proofs have come unto you from your Lord, so whose
sees, it is for his own good and whose is blind to his own hurt. And I am NOT a
keeper over you.” (al-An’am:105)
10.“And if they deny thee, say: Unto me my work and unto
you your work. You are innocent of what I do and I am innocent of what you do.” (Yunus:42)
11.“We never punish until We
have sent a messenger.” (BaniIsrael:al-Isra’a:16)
12.“Say O Muhammad, For Allah’s is the final argument—had
He willed, He could have guided all of you.” (al-An’am:150)
13.“And most men will NOT believe even thou ardently
desire (it).” (Yusuf:104)
14.“Surely thou canst not guide whomsoever thou lovest: but Allah guides whosoever He pleases; and He is
best aware of those who walk aright.”
(al-Qasas:57)
15.Finally, Allah Says: “Obey Allah and Obey His
Messenger; but if you turn away the duty of Our Mesenger
is ONLY to convey (the message) plainly.” (al-Taghabun:13)
According to the above
commandments and Ayat.Qur’an presents keynotes
for the conduct of Muslims in war and in peace. These ayat
are examples, to show the climate of tolerance and human freedom in Islam.
Human life in general on this earth is an empirically oriented environment.
This meaning is expressed in the Ayah which reads: “And verily We shall try you till We know those of you who strive hard
(for the cause of Allah) and the steadfast and till We test your record. And We will make known the (true) facts about you.” (Muhammad:32)
After all these examples from Qur’an, a question remains to be answered: does Islam as a
religion of God need police protection other than God’s?
The answer will be in the next article about
Apostasy in Qur’anic Verses for the sake of
scientific truth of observation and analysis.
Apostasy InQur’anic Verses
Was the death sentence made by Khumaini a decade ago legal? And has its roots in Qur’an? The answer to this question
relative to any one who answer it. According to Qur’an,
however, it shows that apostasy is a sin, where the sinner may be punished in
the Hereafter not in his lfetime. Qur’an,
in fact, shows that the door of repentance is always open, even to those who
miss their way away from God. Let us examine these ayat
which specifically deal with the issue of apostasy which far more deviant than
blasphemy. The verses bearing on apostasy are dispersed throughout Qur’an. For example, Surat al-Baqara
verse 218, reads:
“And they will not cease from fighting
against you til they have made you renegades from
your religion, if they can. And those from among you turns
back from his Faith and DIES while he is a disbeliever: such are they whose
works shall be vain in this world and in the Hereafter. These are inmates of
the Fire and therein they shall abide.”
The verse clearly shows that the punishment
is not by killing, by the fact the renegade will die naturally. The punishment
in the ayah for apostasy as Zamakhshari interprets
the verse is deprivations of the apostate from the fruits of Islam when he DIES
(not killed as a punishment) as apostate. Other commentators share
Zamakhshari also areAlusi
Baghdadi, al-Qasim, and al-Nasapuri.
Others such as Sheikh Haqqi, in his Ruh al-Bayan, comments on the
ayah by saying: “This contains the warning against apostasy and in it is
inducement to revert to Islam after apostasy, till the time of death.” (Rahim:32). The word used, in the ayah in Arabic is yamut (dies) not killed which makes significance in
interpretations. In other place God distinguishes between normal death and
(death caused by) killing in the verse (3:195):
“And Muhammad is but a Messenger,
messengers (like him) have passed away before him. If then he dies or is killed
(slain), will you turn back on your heels?”
This difference is clear between maata (died) and qutila (killed-slained). Still some authorities explain that the ayah
demands the death of the apostate, but this interpretation is not warrant,
because change of faith in Islam means change in the social and civil status in
the case of marriage and property and zakat.
The second ayah concerning apostasy in Qur’an reads:
“On the Day when (some) faces will bewhitened and (some) will be blackened, and as for those
whose faces will be black, it will be said unto them: Did you disbelieve AFTER
believing? Taste then the Punishment because of your disbelief.” (3:107)
As we see in this ayah by reasoning, the
punishment will be made by God in the Day of Judgment, not before that-in life
time. The ayah clearly negates the punishment of disbelievers in Dunia (life) by people.
A third example can be found in the same sura verse 178, it reads:
“Those who purchase disbelief, by the
price of faith, harm Allah not at all, but theirs will be a painful doom.”
Al-Qurtubi (a well
known Muslim commentator) comments on this ayah on the authority of IbnAbbas (one of close
companions of the Prophet) that this applies to those who forsake Islam for
disbelief. Rahman (1972) comments on the same subject that no mention is made
anywhere of any punishment being inflicted on an apostate on the authority of
this verse.
A fourth example may be found in surat
al-Nisa’ (the Women) verse 138 which reads:
“Those who believe, and disbelieve, and then,
(again) believe, then disbelieve, and then increase in disbelief, Allah will
never pardon them nor will He guide them to the (right) path.”
This ayah is definitely and exclusively
stands against the thesis that the apostate should be sentenced to death.
Because the verse as we see shows repeated apostasies and reversals to faith
without mentioning any punishment made by other Muslim on earth.
In con, apostasy is a sin not a crime, the
crime can be punishable by the state and according to the state rules and laws,
but the sin is punishable by God in the Hereafter. Qur’an
in fact, includes a unique concept of liberty and freedom of conscience not
only for Muslims but for all human race. Many other
verses emphasize the same idea, the reader can see for example, al-Ma’idah:55;
33-35; 3:87-92; al-Nahl:107; al-Baqarah:118;
al-Hajj:12; Muhammad:33; and al-Tahrim:10)
In Sunnah, (the saying and actions made by the Prophet-PBUH)
the story of punishment for apostasy differs. For example, the hadith on death sentence for apostasy is built upon the one
narrated by IbnAbbas which
says: “Whosoever changes his religion, slay him.” (al-BukhariSahih). The same hadith was narrated by al-Tabarani
in his Mu’jamat al-Wasat,
and traced to A’isha, the second Prophet’s wife.
However, in al-Tabarani’sMu’jamat
al-Kabir, the following sentence was added to the hadith and reads: “Verily, Allah does not accept repentance
from His servant who has adopted disbelief after having accepted Islam.” This
statement, as a matter of fact, contradicts previous Ayah, and therefore,
considered unreliable, because what contradicts Qur’an
from hadith is not authentic and therefore
unreliable. Such contradiction follows cultural norms and laws rather than
revealed laws. In this case, Qur’an statements are
the reliable ones. As the Prophet (PBUH) said: “whatever contradicts Qur’an in my sayings (Or thought as it was my saying) take
what Qur’an says. This rule was in fact, practiced as
aprinciple guide by al-Bukhari
in his methodology of collecting Hadiths in his Sahih.
Another example, Abdullah IbnMas’ud narrated that the Prophet said: “It is not
lawful to shed the blood of a person professing Islam, who testifies that there
is no god but Allah and that I am the messenger of Allah, except in three
cases: life for life, or a married person guilty of adultry
or a person who separates from his faith and deserts his community.” (in al-Bukhari and al-Tirmidi). As we see here, the shed of blood of a person is
a penalty for the one who kills other person, or commits adultery, or
(separates himself from the faith and desert the community) the last condition
means the deviation from rules of Islam as religious community.
In Kitab al-Diyat, al-Bukhari records another
version of the hadith by saying: “The messenger did
not put to death anyone by way of hadd (prescribed
punishment), except for one of three antecedents: a person who commits murder
of his own freewill shall be killed, (so also) a person who commits fornication
after marriage or a person who fights Allah and his Messenger and becomes an
apostate from Islam. (Sahih al-Bukhari, Vol. II, p. 1019). This hadith
also, has other version traced to Uthman, the fourth Khalifah and recorded in al-Nasa’ISunan and in Abu Dawud. In
Abu Dawud’s version, this sentence was added: “who
fights Allah and His Messenger and he will be killed or crucified or banished
from the land (where he leaves to another community)” This statements closer to
the ayah 35 in Surat
al-Ma’idah.
III
Balsphemy and heresy in the West
While the purpose of this article is not to
record all incidents of blasphemy in the Western history, it will give some
examples in terms of the development of punishment for the crime. Blasphemy or
Apostasy in the West has a long history goes back to the twelfth century. England was the
cradle of punishment for blasphemous acts. Because the law of England as it
was considered was the law of God. Any one opinion contradicts with the law of
God (or the law of England
for that matter) was sentenced and persecuted by burning in the twelfth
century. In later years, however, this act was punishable by imprisonment and
fine. And finally, it becomes common or a way of life for many westerners by
the name of freedom. Which nonetheless, distinguishes the
spirit of electronic and technological (globalization) age.
It began in 1378 with the persecution of
Wycliffe and the Lollard in George 11th
rule. In 1400 Arundel, Archbishop of Canterbury, called for establishing the
Statute of Heretics, where the heretic could be taken to a high place before
the people and to be burnt. Justification of this action was that such
punishment might bring fear in the minds of others. In the same year, a
disciple of Wycliffe called William Sawtre, was
burned one week before the clergy Act was passed.
In 1410, another man, a tailor named John Badby, was brought to justice before the Archbishop, he
persisted in his heresy. He was burned in the presence of Prince of Wales. The
chain of persecution follows. Persecution and burning continued under Henry the
5th. And Henry the 6th. For
example, 38 persons were hanged and burned in 1414. John Klaydon
and Richard Turmyn were burned in 1415; in 1422
William Taylor, was burned, he was a priest; in 1438 John Gardiner was burned;
(Stubbs, Vol. III)
Across Christian history, hundreds of people
were executed and persecuted by the name of the church, because there were
almost always isolated heretics. Some of the leaders of Western thought where
on the line of punishment and imprisonment, Thomas Hobbes in 1666, Richard Carlile in 1818, James Watson in 1823, to name a few.
Blasphemy is a misdemeanor at Common Law
punishable by fine and imprisonment without hard labor. It consists of:
Scoffingly or irreverently ridiculing or impugning the doctrine
of the Christian faith; or in uttering or publishing contumelious reproaches of
Jesus Christ; or; in profane scoffing at the Holy Scriptures; or exposing any
part thereof to contempt or ridicule. (Laws of England,
Vol. 9. Page 530, section 1070)
Blasphemy in abstract is any denial of the
truth of religions or their principles in general or of the existence of God.
In the Statute of William III, against blasphemy, is described by Lord Chief
Justice Coleridge as a “ferocious” and “inhuman” Act. William III law was an
Act for the more effectual oppressing blasphemy and profanes, it begins with:
“Whereas many persons have of late years
openly avowed and published many blasphemous and impious opinions contrary to
the doctrine and the principles of the Christian religion, greatly tending to
the dishonor of Almighty God, and may prove destructive to the peace and
welfare of this Kingdom…. Such person or persons for the first offence shall be
adjudged incapable and disabled in law … to have enjoy
any office … to be a guardian of any child … shall suffer imprisonment for the
space of three years ….” (Bonner, Penalties Upon Opinion, 1912:19-22)
In 1726, Thomas Woolston,
a man of learning and piety, became a deist, he published a book titled: Six
Discourses on the Miracles, in which he held up the miracles to
ridicule, 30,000 copies were sold, and 60 pamphlets were written in reply. In
1728, the writer was tried for blasphemy, in his defense he tried, and claimed
that he intended to show that the miracles were not to be taken in a literal
but an allegorical sense.
In 1729, Woolston
was sentenced toa one year in prison and a fine of
100 English pound. He was kept in prison until he died
in 1733. (Ibid:28-29)
The case of Pain’s Age of Reason,
still fresh even it was in the eighteenth century, millions of pain’s book
copies were sold. “In June, 1779, a poor bookseller named Williams was tried
before Lord Kenyon for selling a copy …. - a single copy
only- of the second part of the Age of Reason.” Williams
was sentenced to one year imprisonment, and to be bound in his recognizance for
1,000 Pounds.
In 1812, a trial made for Daniel Isaac Eaton
for blasphemy. He was a bookseller, educated at the Jesuits college,
he was arrested for publishing a collection of short essays by Pain, in his
third part of the Age of Reason. Eaton was convicted of having
published “an impious libel representing Jesus Christ as an impostor, the Christian
religion as a mere fable, and those who believe in it as infidels to God.”
(Ibid:35) Eaton was sixty years old,
he was sentenced to 18 months imprisonment.
In 1817, Richard Carlyle was arrested for
publishing The Parodics on the theBooof Common Prayer.
He was sent to prison for 18 weeks. In 1819, Carlyle was arrested for
publishing the three parts of Pain’s Age of Reason, and sentenced
to three years in prison. He was kept for further three more years. His wife
also continues publishing the book, she was also
sentenced to two years imprisonment. (as a married
woman, she has no property and therefore, she was not fined). Carlyle’s sister
was also sentenced to two years imprisonment for the same offence.
In 1822, Tunbridge
was convicted for publishing a blasphemous libel, Palmer’s Principles of
Nature. He volunteers to work in Carlyle’s bookstore,
others such as Susannah Wright and James Watson were also convicted for 12
months in 1823 for publishing and selling Palmer’s Principles of Nature,
and Poor Man’s Guardian.
In recent modern times, religion was
described as social phenomenon by Durkheim, Marx, and
Bertrand Russel. Russel, in
fact, denies religions completely to promote peace. He made objections to
religion on the following intellectual and moral grounds. On intellectual
grounds, Russel claims that there is no reason to
suppose any religion as true. Because religions did not prove
practical, and useful. Each one of the existent religions produces
hostile attitudes to evidence, and causes people to close their minds to every
fact does not suit their prejudice. On the moral grounds, this objection was
that “religious precepts date from a time when men were more
cruel than they are and therefore, tend to perpetuate inhumanities which
the moral conscience of the age would otherwise outgrow.” (Ibid: 30) Russel goes far, even to reject the belief that there is God, he claims that “I see no reason, therefore, to believe
in any sort of God.” (p. 31)
In conclusion, blasphemy existed a long time
ago, but does blasphemy means the same meaning among all people especially with
the fact that people differ in their socio-economic and political backgrounds
and in all changing times? The answer is, simply, negative. But what can be
sure is that no human being has the right to enforce belief over other, or any
one else, or to punish someone for leaving that belief or ridiculing it by
death without a fair hearing and judgment. Blasphemy is highly encouraged in
the West and related to what the West have
accomplished in recent modern times in the field of freedom and free
expression. This statement is supported by a speech made to support Rushdie
against Khumeini by Wieseltier,
an editor in the NewRepublic who
quoted to say: “It was blasphemy that made us free.” This phenomenon is not a
new one, in fact, more than one hundred years ago, and in 1889 to be exact, a
bill was introduced into the House of Commons providing that “ after the
passing of this act no criminal proceedings shall be instituted in any court
against any person for schism, heresy, blasphemous libel, blasphemy at common
law, or atheism,” One speaker was commenting against the bill by saying: “
While we punish those who killed the body, the Bill would allow men to murder
souls with impunity; under the law of Moses blasphemers were taken out of the
camp and stoned to death.” (Ibid: 96)
Today, we can repeat exactly the same words
in the case of any deviation or blasphemy. Such words may be hard to work in todays’ world, where the material body-no doubt-is more
sacred than the soul. This Bill was rejected in the House of Commons by 143 to
48. Mr. Bradlaugh who introduced the Bill commented
after its failure of support, that he felt it an exceedingly depressing and
distressing circumstance that the Bill should have had so little support. The
Bill, however, was approved less than twenty years later by the House of
Commons.
In this article, blasphemy and apostasy were
described, and their development in history was reported. It began with history
of the concepts as treated by ayat of Qur’an or traditions of the Prophet concerning punishment
of blasphemous and apostate, followed by history of the concepts in the west. Especially in England.
A conclusion completed the subject.
References
Barnes, H. E., and H. Becker, Social Thought from Lore to Science (2 vols.; Heath, Boston,
1938)
Carcopino, J. Daily Life in Ancient Rome, (Yale
University Press, New Haven, 1940).
Chambliss, Rollin. Social Thought : From Hammurabi to Comte,
The Dryden Press, New York,
1954.
Encyclopedia of the Social Sciences, “Aquinas”,(15
vols.; Macmillan, New York, 1930).
Encyclopedia of the Social Sciences, “Aristotle”, Macmillan, New
York, 1930.
Encyclopedia of the Social Sciences, “The Roman
World”, Macmillan, New York, 1930.
Encyclopedia of the Social Sciences, “Augustine”,
(Macmillan, New York, 1930).
Enan, M. A., IbnKhadun (Sh. Muhammad Ashraf, Lahore, 1941).
Essawi, Charles. (trans.), An
Arab Phlosophy of History, (Murray, London,
1950).
Durant, Will, The Story of Civilization (6 vols.;
Simon and Schuster, New York, 1935- .
Durant, Will, The Story of Philosophy, (6 vols.;
Simon and Schuster, New York, 1926).
Flinders Petrie, W. M., Social Life in Ancient Egypt (Macmillan, London,1894).
Flint, Robert.,Vico(Blackwood,
Edinburgh 1884).
Hitti, Philip K., History of the Arabs,
(Macmillan, New York, 1951).
IbnKhaldun, TheMuquaddimah, London, Routledge and KeganPaul,1958, New York,
Pantheon, 1958. (3 volumes; translated by Franz Rosenthal. (A
comparative history from another time and author world.)
Kennet, R. H. ,Ancient
Hebrew Social Life and Custom (Oxford, London, 1933).
King, L. W., A History of the Babylonia
(London: Chatto and Windus,
1915).
Kroeber, A. L., The
Nature of Culture, University of Chicago
Press, 1952.
Mahaffy, J. P., Social Life in Greece
(Macmillan, London, 1913) .
Redfield, Robert, The Primitive World and
its Transformations. Cornell U. P. 1953.
Sorokin, P. A., Social and Cultural Dynamics
(American Book, New York, 1937-1941), four volumes. Revised and abridged by the
author in one volume, Boston,
Porter Sargent, 1957.
Sorokin, P. A., Society, Culture and
Personality, New York,
Harper, 1947.
Spengler, Oswald. DerUntergang des Aendlandes,
2 vols, (1920-1922).
Spengler, Oswald, The
Decline of the West, London,
Allen and Unwin, 1932. Translated
by C. F. Atkinson.(Still despite overstatement, one
of the most seminal comparative histories.)
The Chinese Classics, Translated by James Legge
(8 vols.,London:
Trubner, 1861-1872)
Toynbee, Arnold J. Civilization on Trial,
OxfordUniversity
Press, New York,
1948, PP. 150-163.
Toynbee, Arnold J.A Study of History (Oxford, 1948), 4th
Impression, 5 vols,
Toynbee, Arnold J.The Prospect of Western
Civilization, New York, Columbia U. P. 1949.
Taylor, A. E., Plato: The Man and His Work, (Dial Press, New York,
1927).
Wallis, Louis. Sociological Study of the Bible, University of Chicago Press, Chicago, 1912).
Woody, Thomas. Life and Education in Early Societies
(Macmillan, New York, 1949).
Yahya, Hasan A. Qader., Comparative Analysis of Social Change in the
Muslim Nations, MichiganU. P. USA,
1991. (A study of five socioeconomic areas: housing, employment, health,
education, and women’s participation in the labor force in two points of time
1975 and 1985)
Yahya, Hasan A. Social
Sciences in the 1990s, A paper presented at the
joint sociological conference (NCSA and SSS) October, 1990. Detroit:
Michigan.
(Abstract Publication)
Zimmerman, Carle C., Patterns of Social Change, Washington, Public Affairs Press, 1956.
(Much of the essay is devoted to the contribution of Spengler,
Toynbee and Sorokin toward the reshapin
of the study of sociology.)