This item is available on the Militant Islam Monitor website, at http://www.militantislammonitor.org/article/id/596
UK Muslims tell Prince Charles that condemning execution of apostates is bad public relations for Islam
May 6, 2005
MIM: True lies :It's not surprising that Zaki Badawi would prefer not to publicise the fact that Muslims are cynically advocating interfaith in or to present Islam to infidels,since, according to shari'a law, interfaith is against their religion.
"The Muslim group, which included Zaki Badawi, cautioned the prince and other non-Muslims against speaking publicly on the issue..."
Charles fights death penalty for converts
The Prince of Wales is brokering efforts to end the Muslim death penalty on converts to other faiths, The Telegraph has learned.
He held a private summit of Christian and Muslim leaders at Clarence House this month to explore the centuries-old Islamic law under which apostates face persecution and even death.
His intervention follows mounting anger at the treatment of Muslims who have converted to Christianity in a number of Islamic states.
As an advocate of inter-faith dialogue, Prince Charles has come under pressure to criticise the religious law that, campaigners say, has resulted in hundreds of executions in countries from Iran to Sudan.
Among the Christians at the confidential meeting was an Anglican archbishop from a part of Nigeria where Islamic Sharia law is enforced.
Others included the Bishop of London, the Rt Rev Richard Chartres, and the Pakistani-born Bishop of Rochester, the Rt Rev Michael Nazir-Ali.
It is understood that the Muslim group, which included the Islamic scholar Zaki Badawi, cautioned the prince and other non-Muslims against speaking publicly on the issue.
It argued that Islamic moderates could have more influence on the traditional position if the debate remained largely internal.
A member of the Christian group said yesterday that he was "very, very unhappy" about the outcome.
Patrick Sookhdeo, the international director of the Barnabas Fund which campaigns on behalf of persecuted Christians abroad, stressed that he was speaking on the record only because details of the meeting had already leaked.
He urged the prince and Muslim leaders in Britain to criticise openly the traditional Islamic law on apostasy, calling for it to be abolished throughout the world.
"My view, and I think the other Christians shared it, is that when something is wrong it must be stated as a wrong."
Other Christian leaders were more sympathetic to the worries of the Muslims that public criticism could prove counter-productive.
Besides Dr Sookhdeo and the Bishops of London and Rochester, others Christian leaders at the meeting included the Archbishop of Kaduna in Nigeria, the Most Rev Josiah Idowu-Fearon, and a bishop from the Orthodox Church.
Other Muslim leaders included Sayyed Yousef al-Khoei, the director of the London-based Al-Khoei Foundation, and Sher Khan, of the Islamic Society of Britain.
MIM: Jihad through conversion :
Dr. Yusuf al-Qaradawi * writes, "Jihad can be with the pen and the tongue just as it can be with the sword and the spear. Islamic Jihad is not limited to military efforts only; it extends beyond this, including several means that Muslims need to utilize now more than ever.
Therefore, Zakat dedicated to the cause of Allah must be directed and channeled toward other means of Jihad, including education, Dawa, the media and other activities, provided that such endeavors are purely Islamic and not contaminated with the spirit of patriotic, cultural or ethnic motivation."
Dr. Jamal Badawi has stated, "Traditionally, for the cause of Allah' has been interpreted narrowly to mean one aspect of Jihad --- Jihad in the battlefield in self-defense or against oppression. But Jihad is a broad concept, which includes the defense of Islam in the intellectual sphere, through the media as well as other Dawa efforts." http://www.soundvision.com/about/WhatYouCanDo.asp
* From Fiqh al-Zakat, part 2, pp 666-669, 1981 (5th edition) Al-Risalah Co.
MIM: No wonder the UK Islamic leaders are worried about bad publicity resulting from it becoming known that anyone who converts out of Islam is signing their death warrant.
As can be seen from the article above - Islamic interfaith is a one way street .It is a cynical ploy to enable Muslims to bring what they consider ' the only true religion' to infidels in an effort to convert them.
The term infidel literally means 'unfaithful' and designates those who have not submitted to the will of Allah.The term Islam means 'Submission'. Anyone who becomes a Muslim ceases to be unfaithful by taking an oath called the Shahada which declares their alligence to Allah.
When persuasion doesn't work the sword can be used against non Muslims and ex Muslims to dispel any doubts about 'Islam being a mercy for all mankind'.
Islamic Interfaith: Give me dhimmitude or give me death
Non-Muslims join pre-Ramadan prayers
MIM: - All that remains is for the dhimmis above to recite the Shehada to complete their Islamic interfaith experience .
Paul Johnson and Nick Berg didn't live to spread the word about the 'religion of peace'.
Paul Johnson's Muslim killers read a statement before he was beheaded
Can a Muslim really be killed for leaving Islam (apostasy)?
October 11, 2003
Yes. Although Islam has often been characterized as a tolerant religion, that tolerance does not extend to those who leave Islam, or "apostatize."
In Islam, apostasy (called ridda or irtidad) is considered a grave offense. The gravity of the offense can be seen from the following passages of the Quran:
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. Of such the reward is that on them (rests) the curse of God, of His angels, and of all mankind. (Quran 3:86-87)
Any one who, after accepting faith in God, utters Unbelief,— except under compulsion, his heart remaining firm in Faith — but such as open their breast to Unbelief, on them is Wrath from God, and theirs will be a dreadful Penalty. (Quran 16:106)
Under Islamic law, or Sharia, the penalty for apostasy is death. This penalty, however, is not found in the Quran. Although the Quran threatens apostates with eternal retribution, it does not clearly specify any punishment in this world.1 Rather, the punishment for apostasy is found in the Hadith—the written record of Muhammad's words and deeds, which are considered in Islam to be an infallible guide to faith and practice.
The following passages are taken from the respected and authoritative Hadith collection of Muhammad bin Ismail al-Bukhari, an eminent ninth-century Islamic scholar:
Narrated ‘Abdullah: Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In [retaliation in kind] for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims."2
Narrated ‘Ikrima: Some Zanadiqa (atheists) were brought to ‘Ali and he burnt them. The news of this event, reached Ibn Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Apostle forbade it, saying, ‘Do not punish anybody with Allah's punishment (fire).' I would have killed them according to the statement of Allah's Apostle, ‘Whoever changed his Islamic religion, then kill him.'"3
Narrated ‘Ali: …. No doubt I heard Allah's Apostle saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, wherever you find them, kill them, for whoever kills them shall have reward on the Day of Resurrection."4
These passages were interpreted by traditional Islamic scholars as mandating the death penalty for unrepentant apostates.5 For example, in what is perhaps the earliest formulation of Islamic law, the Muwatta of Malik ibn Anas (d. 796), the author states:
As for the person who leaves Islam for something else and divulges it, he is called on to repent. If he does not turn in repentance, he is killed.6
Similarly, another important manual of Islamic law, The Reliance of the Traveler, by Ahmad ibn Naqib (d. 1368) says:
When a person who has reached puberty and is sane voluntarily apostatizes from Islam, he deserves to he killed. In such a case, it is obligatory for the caliph [or his representative] to ask him to repent and return to Islam. If he does, it is accepted from him, but if he refuses, he is immediately killed.7
Some contemporary scholars have repudiated the traditional view, arguing that it rests on a misinterpretation of the basic texts and violates the Quranic principle: "Let there be no compulsion in religion" (Quran 2:256).8
Nonetheless, the traditional view is still widely held. For example, the English translation of ibn Naqib's manual was officially endorsed by the Islamic Research Academy of Al-Azhar University in Cairo, the oldest and most prestigious Islamic university in the world. The academy stated: "We certify that the above-mentioned translation corresponds to the Arabic original and conforms to the practice and faith of the orthodox Sunni community."9
What is more, apostasy is still punishable by death in some Muslim countries, including Saudi Arabia, Qatar, Yemen, Iran, Sudan and Mauritania.10 With growing calls for the adoption of Sharia elsewhere, the list of countries may expand.
Even in countries where the death penalty is not applied, Muslims who leave Islam may be subject to "civil death." They are forcibly divorced from their spouses, stripped of their inheritance rights and so on. They are also often harassed by government officials and police.
In addition, many converts fear for their lives as they may be targeted by radical Muslims—or even their own family members, who consider themselves disgraced by the person's conversion. For example, when Mark Gabriel, a former professor of Islamic history at Al-Azhar University, converted to Christianity, his father tried to kill him. Gabriel's account of when he told his father about his conversion reveals the depth of animosity toward those who leave Islam:
First, my father fainted right there on the street. Some of my brothers rushed out to him, and my mother started crying in fear. I stayed with them as they bathed my father's face with water. When he came to, he was so upset he could hardly speak, but he pointed at me. In a voice hoarse with rage he cried out, "Your brother is a convert, I must kill him today!"
Wherever he went, my father carried a gun under his arm on a leather strap. (Most wealthy people in Egypt carry guns.) He pulled out his gun and pointed it at me. I started running down the street, and as I dove around a corner, I heard the bullets whining past me. I kept running for my life.11
Nor is Gabriel an exception. A recent Declaration by the Christian Converts of Egypt signals the plight of many converts to Christ from Islam.
Even converts in the West live in fear of their lives. Sabatina James, who lives in Linz, Austria, has round-the-clock police protection because of death threats from her family and much of the Muslim community. She has written a book about her conversion titled, Sabatina: From Islam To Christianity—A Death Sentence. Another woman, in the UK, was stabbed to death by her father simply because she had struck up a relationship with a Christian.12
Many missionaries have long considered the Law of Apostasy, whether enshrined in official legal codes or carried out with the tacit approval of the government, to be the greatest barrier to the gospel in Muslim lands.13 In addition, because the criteria of what constitutes apostasy are so broad, radical Muslims use it to intimidate those who would dare to speak out against their brand of Islam. Oppressive governments may also use it to suppress opposition to government policies and practices.14
1Abul Ala Maududi, one of the most influential Islamist thinkers of the 20th century, argued that Quran 9:11-12 mandates the death penalty for apostates:
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. 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.
But even this passage is ambiguous and Islamic scholars have traditionally used the Hadith rather than the Quran to justify the death penalty. Maududi's views are expressed in his volume, The Punishment of the Apostate According to Islamic Law <http://www.answering-islam.org/Hahn/Mawdudi/index.htm>.
2Sahih Bukhari <http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/083.sbt.html>, vol. 9, bk. 83, no. 17.
3Ibid. <http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/084.sbt.html>, vol. 9, bk. 84, no. 57.
4Ibid. <http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/084.sbt.html>, vol. 9, bk. 84, no. 64.
5The major schools of Islamic jurisprudence (fiqh) are unanimous in mandating the death penalty for adult male apostates. However, two major schools say that women apostates should not be killed but imprisoned until they recant. See H.A.R. Gibb & J.H. Kramers, "Murtadd," Concise Encyclopedia of Islam (Leiden, Netherlands: Brill Academic Publishers, 1995), pp. 413-414.
6Malik ibn Anas, Al-Muwatta of Imam Malik ibn Anas: The First Formulation of Islamic Law, transl. Aisha Abdurrahman Bewley (Inverness, Scotland: Madinah Press, 1991), p. 304.
7Ahmad Ibn Lulu Ibn Al-Naqib, Reliance of the Traveller: The Classic Manual of Islamic Sacred Law, trans. Nuh Ha Mim Keller (Beltsville, Md.: Amana Publications), pp. 595-596.
8Ann Elizabeth Mayer, Islam and Human Rights: Tradition and Politics (Boulder, Colo.: Westview Press, 1999), pp. 157-158.
9Ibid. pp. xx-xxi.
10See the U.S. State Department's International Religious Freedom Report for 2002 <http://www.state.gov/g/drl/rls/irf/2002/>.
11Mark A. Gabriel, Islam and Terrorism (Lake Mary, Fla.: Charisma House, 2002), p. 18.
12Clare Chapman, "Voice for Muslim women terrorized by their families" <http://www.scotlandonsunday.com/international.cfm?id=1102842003>, Scotland on Sunday, Oct. 5, 2003. See also Julia Duin, "Daring leaps of faith" <http://asp.washtimes.com/printarticle.asp?action=print&ArticleID=20021013-87056473>, The Washington Times, Oct. 13, 2002.
13See Anonymous, "September 11th and the Mandate of the Church" <http://www.family.org/cforum/fosi/islam/essays/a0028249.cfm>, See also Samuel M. Zwemer, The Law of Apostasy in Islam <http://www.answering-islam.org/Books/Zwemer/Apostasy/index.htm> , (London: Marshall Brothers Ltd., 1924), pp. 15-32.
14Abdullahi Ahmed An-Na'im, Toward an Islamic Reformation (Syracuse, N.Y.: Syracuse University Press, 1990), p. 184. For an indication of just how easy it is to be judged an apostate, see Reliance of the Traveller, listed in note 7 above, pp. 596-598.
This item is available on the Militant Islam Monitor website, at http://www.militantislammonitor.org/article/id/596