Christianity and Islam are the two largest religions in the world, with many apparent similarities between their beliefs. However, there is a crucial difference among some sects of Christianity and Islam, which is the question of the divinity of Prophet Jesus (PBUH). Christianity is usually regarded as a Monotheistic religion, some of its denominations, though, hold that Jesus (PBUH) is a part of Trinity and is God. But Muslims believe Jesus (PBUH) is a human being. They love prophet Jesus (PBUH) and honor him as one of the greatest prophets, yet for them, Jesus (PBUH) is not God nor the son of God. 

Here are some common reasons why Muslims do Not believe in Jesus Christ (PBUH) as God or the son of God:

1. “Nothing is like Him” (42:11)

According to the verses of the Quran and what Muslims believe, God is One and unique in essence, attributes and actions, and is not like any of His creatures. So having a child, which is the reproduction of a similar one, is impossible for Him. “The originator of the heavens and the earth—how could He have a child when He has had no spouse? He created all things, and He has knowledge of all things” (6:101).

2. “The sights do not apprehend Him” (6:103)

From the Islamic perspective, it doesn’t make any sense to consider human form for Allah. This is also acknowledged in the bible as Jesus (PBUH) said once when he was among his followers: “You have never heard His voice at any time nor seen His form” John (5:37).

Muslims believe Jesus (PBUH) was created just as Adam (PBUH) was created without a father. And that his life as a human began miraculously by Allah just as He created Adam (PBUH) the first time. If Jesus Christ (PBUH) was God, then how could he be born of his mother, Saint Mary? Or how could he die in the hands of humans? Also, if God could take human form, wouldn’t there need to be another God to run the universe? These ideas are explicitly rejected in the holy Quran: “There is no god but Allah, and indeed Allah is the All-mighty, the All-wise” (3:62)

3. “Allah is the All-sufficient” (35:15)

We, human beings, need to have children for various reasons. We would satisfy many of our desires, having them, like our sensual or emotional needs. Some of us might want to have one to assist us with our works and needs. Some might seek a name after death, etc. None of these, however, would make any sense about Allah, who is the Creator of the universe, the All-mighty and the All-sufficient: “O mankind! You are the ones who stand in need of Allah, and Allah—He is the All-sufficient” (35:15).

4. “The Messiah [Jesus Christ], son of Mary, is but an apostle” (5:75)

The other reason that proves Jesus Christ (PBUH) is not God or the son of Him is that he was a human being with all human attributes and requirements. He was in his mother’s womb for some time; he was born; he would eat, drink and sleep and was nothing different from all other human beings except that he was the messenger of Allah: “The Messiah, son of Mary, is but an apostle. Certainly, [other] apostles have passed before him, and his mother was a truthful one. Both of them would eat food. Look how We clarify the signs for them, and yet, look, how they go astray!” (5:75).

More importantly, Jesus Christ (PBUH) himself never claimed that he is a God and has to be worshipped. In fact, he said the contrary in Mathew (15:9): “They worship me in vain; their teachings are merely human rules.” Or, in Numbers (23:19), he said: “God is not man… or a son of man”. In many other verses, he admitted that he was only an apostle of God, not God, nor the son of Him, and there is only one true God: “Now this is eternal life, that they may know You, the only TRUE God, and Jesus Christ, whom You have sent” John (17:3).

You see, there are serious contradictions and misconceptions between different verses of the New Testament and also what Christians believe about Prophet Jesus (PBUH). But what the holy Quran suggests is clear: “Say, ‘He is Allah, the One. Allah is the All-embracing. He neither begat, nor was begotten, nor has He any equal.’” (112:1-4) And that Jesus (PBUH) was a prophet, born without a father, just as Adam and Eve were born without parents. Miracles were given to him by Allah to convince people that Allah, the only true God exists.

References:

1. bible
2. bible
3. bible

We already wrote an article on the concept of freedom of thought and freedom of expression in Islam. We argued that Islam encourages people to think about their actions and choices. And even when it comes to accepting Islam, Allah wants people to think and choose their path in life with reason and knowledge. 

But the question that sounds a little contrary to freedom of thought is that if people are free to think, and then make their choices based on their knowledge and understanding, then why if a Muslim chooses to leave Islam, in some specific cases he is sentenced to death? Is it even true that leaving Islam is always followed by execution? 

In this article, we will examine possible conflicts between freedom of thought and expression, and apostasy. We will also clarify if everyone who leaves Islam should be afraid of Muslims who want to kill him?!

Freedom in Choosing Religion in the Quran

There are so many verses in the holy Quran that show Allah does not want people to be forced to accept Islam. The most famous verse is when Allah clarifies that “There is no compulsion in religion; truly the right way has become distinct from error” (2:256).  

He explains that the truth has been explained by the Lord and whoever is willing can believe, and whoever is not willing is free to disbelieve. Nevertheless, He also mentions the consequences of being a disbeliever in the hereafter (18: 29). He emphasizes that it wasn’t a hard job for Him to make all the creation believe in Him, but He didn’t, and He tells His prophet: “will you then force men till they become believers?” (10: 99), while God has created human with free will and the capability to choose. 

Brief on Freedom of Thought, Belief, and Expression

Freedom of thought is encouraged in Islam as long as it does not lead people and society toward divorcement. “The objective of speech and expression according to Islam is to build up love, tolerance, social harmony, and understanding among members to ensure a peaceful coexistence.” [1] Therefore, freedom of thought is permitted in Islam as long as it does not harm the society.

There is a fundamental rule in Islam, to which other rulings must not be contrary. A Muslim should neither be harmed nor should he harm anyone else. When thoughts are harmful to people in the society, Islam limits freedom in expressing the thoughts that may create social disorder, since one point that is important in Islam, is to provide people with efficient rulings and ideologies to prevent them from bewilderment.

Who Are Apostates in Islam?

If one believes in any other religion or ideology rather than Islam and lives with his belief, no one can force him to convert to Islam. Nor can anyone condemn him for not being a Muslim, because accepting Islam is a personal and rational issue and people cannot be followers of others in this regard.

But if a person who was born a Muslim or was converted to Islam freely and after personal investigations, leaves Islam, he is among apostates in Islam. However, not everyone who leaves Islam is sentenced to execution. An apostate who is sentenced to execution is the one who “renounces a religious or political belief or principle, not a person who is doubtful about principles of religion.” [2]

There are some main beliefs that denying them will make a person an apostate based on Islamic jurisprudence:

1. Denying God,

2. Denying monotheism,

3. Denying prophet-hood of the prophet,

4. Denying the prophet himself,

5. Denying the necessities of religion after knowing their necessity, such as prayer, fasting, almsgiving, etc.

6. Enmity with or humiliating the religion and its sacred places or books or beliefs. 

Are All Apostates in Islam Sentenced to Execution?

Allah (SWT) says in the Quran; “He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.” (16: 106)

In the above verse and other verses that talk about apostasy, there is no ruling about an execution sentence for the apostate. But in all the verses Allah warns them of a huge punishment in this world and the hereafter. [3]

Therefore, according to Most Muslim Jurists, if Muslims leave Islam because of their misconceptions about Islamic principles, they are not to face a death penalty, but even they have to be supported by other Muslims and Muslim scholars to continue their investigations until they find the right path in their life. [4]

But if an apostate leaves Islam, while he knows that Islam is the real truth, and expresses his ideas against Islam overtly and extensively, in a way that he misguides other people from this faith, then under some conditions he is sentenced to execution. 

According to Mutahhari, the death penalty for an apostate is applicable only in the realm of the Islamic government for the interest of the Islamic society. [5] 

Also based on the ruling of Ayatullah Khomeini with regards to Salman Rushdie’s book against Islam and the Prophet of Islam, if someone who lives outside the realm of the Islamic government, commits acts by which he would insult the sacred beliefs of Muslims, or threaten the interests of Islamic government, He is ruled to be sentenced to execution.

Conclusion

As the rulings on the execution sentence for apostates in Islam is based on different aspects that can be realized by the jurists and may vary from time to time, based on the conditions of the time, there is no exact definition for the apostate who is sentenced to death. And if the death penalty applies to an apostate, it will be notified by the Muslim jurists.

References:

1. Bhat AM (2014) Freedom Of Expression From Islamic Perspective. Journal of Media and Communication Studies 6: 69-77.
2. apostasy in Islam
3. the Quran: [2: 217] & [5: 54]
4. Hilli, Hassan bin Yusuf, Tahrir Al-Ahkam, vol.2, p. 336
5. Makarem Shirazi, N. Maktab e Esalam, year 24, No. 6