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[l] The Qur’an [/l]
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In the Qur’an there is an emphasis on God's punishment of apostates in the next life. Apostasy is mentioned in 13 verses in different chapters (suras), but there is no clear and unambiguous mention of any punishment in this world – what is clear is that the apostate will suffer severe punishment in the next world. Here are some examples:
Sura 16:106-107, 109
106. Anyone who after accepting faith in Allah utters unbelief except under
Compulsion his heart remaining firm in faith but such as open their
Breast to unbelief on them is Wrath from Allah and theirs will be a
Dreadful Penalty.
107. This because they love the life of this world better than the
Hereafter: and Allah will not guide those who reject faith.
109. Without doubt, in the hereafter they will perish.
These verses assume that the cause of apostasy is love of this world, rather than conversion to another religion. The next verse refers simply to a rejection of Allah:
Sura 88: 23-4
23. But if any turn away and reject God
24. God will punish him with a mighty Punishment.
Yusuf ‘Ali comments on this verse that:
The Prophet of Allah is sent to teach and direct people on the way. He is not sent to force their will, or to punish them, except in so far as he may receive authority to do so. Punishment belongs to Allah alone. And Punishment is certain in the Hereafter, when true values will be restored.[6]
Therefore, according to ‘Ali’s interpretation of this verse, those who reject Islam are only to be punished in the next life.
Sura 3: 86-91
86. How shall God guide those who reject faith after they accepted it and
bore witness that the Apostle was true and that clear signs had come
unto them? But God guides not a people unjust.
87. Of such the reward is that on them (rests) the curse of God, of His
angels and of all mankind.
88. In that will they dwell; nor will their penalty be lightened nor respite
be their (lot).
89. Except for those that repent (even) after that and make amends: for
verily God is Oft-Forgiving Most Merciful.
90. But those who reject faith after they accepted it and then go on adding
to their defiance of faith never will their repentance be accepted; for
they are those who have (of set purpose) gone astray.
91. As to those who reject faith and die rejecting never would be accepted from any
such as much gold as the earth contains though they should offer it for ransom. For
such is (in store) a penalty grievous and they will find no helpers.
According to Mawdudi, this passage refers specifically to the context of Jewish scholars in Arabia who refused to believe the message of Muhammad. The point these verses make is that apostates face a terrible eschatological punishment and there is no clear implication that the fate of apostates is other than eternal damnation.
Despite the aforesaid, a majority of Muslim scholars specifically use suras 88:24 "God will punish him with a mighty Punishment," and 16:106 "Anyone who after accepting faith in Allah utters unbelief except under Compulsion his heart remaining firm in faith but such as open their Breast to unbelief on them is Wrath from Allah and theirs will be a Dreadful Penalty," as justification for the belief that apostates from Islam should be killed asserting that these texts refer to apostates in general. A further verse used to justify punishment for apostasy in this life is 2: 217:
. . . and if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.
Al-Khazan’s commentary of the Qur’an interprets this verse as meaning: "All the deeds of the apostate become null and void in this world and the next. He must be killed. His wife must be separated from him and he has no claims on any inheritance." This commentary quotes from Malik ibn Anas, Ahmad ibn Hanbal and others and has been used extensively at the influential Al-Azhar University in Cairo. Other commentaries interpreting the verse as demanding the death of the apostate include those of al-Tha‘alibi and Fakhr al-Din al-Razi, although Tabari does not favour such an interpretation.[7] In fact, few mainstream Muslim authorities would agree with Gibb and Kramers' Shorter Encyclopaedia of Islam, that the Qur’an mentions nothing about a death penalty for apostasy.[8] A Qur’anic passage, which, according to Muhammad Iqbal Siddiqi, "states clearly how the renegades should be treated"[9] runs as follows (9: 11-12):
11. But (even so), if they repent, establish regular prayers, and practise regular charity, - they are your brethren in Faith: (thus) do We explain the Signs in detail, for those who understand.
12. But if they violate their oaths after their covenant, and taunt you for your Faith, - fight ye the chiefs of Unfaith: for their oaths are nothing to them: that thus they may be restrained.
Mawdudi too regards this passage as meaning that war must be waged against the leaders instigating apostasy, accepting this as definite proof that the Qur’an calls for the death penalty on apostates.[10]
A final key Qur’anic passage in the argument regarding a humanly inflicted death penalty for apostasy is in 4: 88-89 :
88. Why should ye be divided into two parties about the Hypocrites? God hath upset them for their (evil) deeds. Would ye guide those whom God hath thrown out of the Way? For those whom God hath thrown out of the Way, never shalt thou find the Way.
89. They but wish that ye should reject the Faith, as they do, and thus be on the same footing (as they): but take not friends from their ranks until they flee in the way of God (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.
Zwemer states that all standard commentaries interpret this verse as an instruction to kill apostates. For example, Baidhawi's commentary says: "Whosoever turns back from his belief (irtada), openly or secretly, take him and kill him wheresoever ye find him, like any other infidel. Separate yourself from him altogether. Do not accept intercession in his regard. "[11]
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cont.
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