domopps:
Op are u saying no xtians in Saudi Arabia and the entire middle east?





Cheeeeerz

malvisguy212:
your question is not making sense.

surah 4:89 says :
“They but wish that ye should reject
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 Allah (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.

Thus those who have fled from what is
forbidden, i.e., embraced Islam, should
be killed if they “turn renegades.”

menesheh:
21st century barbarism

gimakon:


With all these, they claim fastest growing religion.
Shay you go join them become muslim tomorrow shebi?

domopps:
Op are u saying no xtians in Saudi Arabia and the entire middle east?





Cheeeeerz

There are more than a million Roman Catholics in Saudi Arabia. Most of them are expatriate Filipinos who work there, but who do not have the citizenship of Saudi Arabia.[1][2] The percentage of Christians of all denominations among the about 1.2 million Filipinos in Saudi Arabia likely exceeds 90%.[3] There are also Christians from Canada, the United States of America, New Zealand, Australia, Italy, Greece, South Korea, Ireland, the United Kingdom, India, China, Pakistan, Sri Lanka, Indonesia, Malaysia, Thailand, Ethiopia, Nigeria, Kenya, Lebanon, Syria, Jordan, and as well a number of Christians from sub-Saharan countries who are working in the Saudi Kingdom.[3]

Saudi Arabia allows Christians to enter the country as foreign workers for temporary work, but does not allow them to practice their faith openly. Because of that Christians generally only worship within private homes.[3] Items and articles belonging to religions other than Islam are prohibited.[3] These include Bibles, crucifixes, statues, carvings, items with religious symbols, and others.[3]

The Saudi Arabian Mutaween (Arabic: مطوعين‎), or Committee for the Promotion of Virtue and the Prevention of Vice (i.e., the religious police) prohibits the practice of any religion other than Islam.[3] Conversion of a Muslim to another religion is considered apostasy,[3] a crime punishable by death if the accused does not recant.[3] The Government does not permit non-Muslim clergy to enter the country for the purpose of conducting religious services.[3] In spite of this, a 2015 study estimates that there are some 60,000 Christian with a Muslim background living in the country, though that does not mean that all of those are citizens of the country.[4]

International Christian Concern (ICC) protested what it reported as the 2001 detention of 11 Christians in Saudi Arabia, for practicing their religion in their homes.[5] In June 2004, at least 46 Christians were arrested in what the ICC described as a "pogrom-like" action by Saudi police. The arrests took place shortly after the media reported that a Quran had been desecrated in the Guantanamo Bay detention camp.[6]

Christians and other non-Muslims are prohibited from entering the cities of Mecca and Medina, Islam's holiest cities.[3]

Churches[edit]
Currently there are no official churches in Saudi Arabia of any Christian denomination.[3] The small number of Saudi Arabian Christians meets in internet chat rooms and private meetings.[3] However, there are cases in which a Muslim will adopt the Christian faith, secretly declaring his/her faith. In effect, they are practising Christians, but legally Muslims.

dorox:


Below is an excerpt from Wikipedia that answers your question.

bumi10:
In 2014, he was tried in court and sentenced to four years in prison and 800 lashes. But the verdict was appealed, and another judge handed Fayadh the death sentence.

Annunaki:
This is why dem.mzy15 rilway.ne001 dareto.differ lex.iconkabir and yaz.ach are scared of renouncing islam.

daretodiffer:


Madman, why did you mention me? Are you jinxed or what? If you have a problem and you can't cure for it. You can take the suicide route. I have got no love for you.

Annunaki:


I am not a muslim so I can commit suicide

daretodiffer:


Madman, why did you mention me? Are you jinxed or what? If you have a problem and you can't cure for it. You can take the suicide route. I have got no love for you.

dorox:


Would you care to share your opinion as a muslim on the issue of apostasy?

dorox:


Would you care to share your opinion as a muslim on the issue of apostasy?

daretodiffer:


Islam allows it if and only if, the subject in question uses it to disrupt the peace of the community.

dorox:

How can such a person disturb the peace of the community as to warrant the death sentence?

daretodiffer:


I am sorry I made a mistake. I should have mentioned that death of an apostate is onlynin the Hadith. Thee is no mention of that punishment in the Qur'an itself. It has in several verses affirmed that there is no compulsion in religion.

He could disrupt the peace by protesting, instigating people etc which could indirectly cause chaos.

dorox:

How can such a person disturb the peace of the community as to warrant the death sentence?

tartar9:
the law is the law,good one Saudi Arabia

Pyrrho:
Is the Hadith wrong?

IV. Evidence from Hadeeth

Hadeeth is defined as the actions, words and approvals of the Prophet Muhammad [P]. As noted before, authentic Hadeeth is the second primary source of Islam after the Qur’an. The crucial questions that need to addressed are:
a. Is there any report of apostasy that took place during the lifetime of the Prophet?
b. What is [are] the degree [s] of authenticity of such report [s]?
c. If there are such authentic reports, was the Prophet [P] in a position to implement and enforce the Law?
d. How did the Prophet [P] deal with such case [s], in the form of action or words?
e. How are the actions and words of the Prophet [P] to be interpreted keeping in mind a number of widely accepted rules including that no Hadeeth may be interpreted in a way that genuinely contradicts the Qur’an or for that matter contradicting a more authentic Hadeeth.. Following are answers to these questions combined.

There are a few reports alleging that The Prophet [P] ordered the killing of a few apostates who refused to repent. However, all such reports were deemed weak [unauthentic] by scholars of Hadeeth. For example, the famous scholar Muhammad Al-Shawkani [died in 1255 after Hijrah] explains there are problems with their Isnad [chain of narration] and thus they are not reliable, especially in a serious matter such as capital punishment12. None of these reports were narrated by earlier and far more reliable sources of Hadeeth such as Bukhari and Muslim.
More significant is the fact that a case of apostasy was reported in the most authentic book of Hadeeth [Bukhari] narrated by more than one reliable chain of narration [with stronger Isnad]. Following is the translation and discussion of the most central Hadeeths that deal with the issue of apostasy and which are frequently quoted by the proponents of capital punishment for the apostate.

The Fist Hadeeth:
Jabir Bin Abdullah narrated that a bedouin pledged allegiance to the Apostle of Allah for Islam [i.e. accepted Islam] and then the bedouin got fever whereupon he said to the Prophet [P] “cancel my pledge.” But the Prophet [P] refused. He [the bedouin came to him [again] saying, “Cancel my pledge.” But the Prophet [P] refused. Then he [the Bedouin] left [Medina]. Allah’s Apostle said “Madinah is like a pair of bellow [furnace]: it expels its impurities and brightens and clear its good.” 13
Some have argued that may be the man in question wanted to be relieved of his oath [Bay‘ah] not to leave Madinah. This argument lacks any support textual or otherwise. In fact the wording of this particular Hadeeth clearly indicates that the subject of the oath [Bay‘ah] was to willingly accept Islam. Thus his request to be relieved form that oath meant that he wanted to apostate. This incident took place in Madinah when Muslims were living in an independent Islamic “state”, where the Prophet [P] had full authority to implement Shari‘ah law. If indeed the “revealed” prescribed punishment for apostasy is death, the Prophet [P] would have been the first to mete it. In fact, he did not even prescribe any punishment at all against that bedouin, nor did he send any one to arrest this “apostate”, imprison him and ask him to recant or even reconsider his decision as later jurists prescribed. Nor is there any solid ground to claim that this and other similar Hadeeths were “abrogated”. In fact, these Hadeeths are in conformity with the Qur’an and consistent with its central value of freedom of conscious and rejection of any compulsion in matters of faith [2:256].
What happened in the above instance is compatible with one of the conditions of the “Treaty of Hudaybiyah”, which the Prophet [P] accepted. That condition was that if a Muslim who migrated to Madinah to join the Muslim community there under the leadership of the Prophet [P] wished to apostate and go back to his or her idolatry, the Prophet [P] had to let him go back to Makkah. It is true that this happened before the final victory over the Makkans and the Prophet’s victorious return to Makkah. However, one would have expected the Prophet [P] to refuse this condition so as to be able to punish any such potential apostate [s]. It is interesting to note that some scholars who argue for capital punishment for apostasy justify their position by citing the apparent imperative of safeguarding the Muslim community and its political entity from disintegration and defection from the faith. Such justification would have been more relevant at the time the prophet readily accepted that condition of the treaty of Hudaybiah since Muslims were even more vulnerable and still relatively insecure.
The above Hadeeth and similar ones are of the highest degree of authenticity and reliability and are also quite clear. As such, they should be kept in mind when we examine other authentic Hadeeths on the topic.

The Second Hadeeth:
Abdullah narrated that Allah’s Apostle said, “The blood of a Muslim, who confesses that there is no God but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits adultry and the one who reverts from Islam (apostates) and leaves the [Muslim] community.” 14 This Hadeeth has been interpreted in more than way. The Prophet speaks here of three capital crimes, the third of which is apostating and parting with the [Muslim] community. If mere apostating and parting peacefully with the Muslim community without committing any act of treason against them justifies the death penalty, then why did the Prophet [P] let the man in the fist Hadeeth cited above go unmolested? Would that show that parting with the community refers to coupling apostasy with joining the enemies who were at war with Muslim at that time? . The argument that apostasy itself is an act of treason since Islam is also a religious and political entity is questionable on several grounds. First, the Qur’an decrees that all people of other faith communities who are peacefully co-existing with Muslims must be afforded just and kind treatment [Qur’an; 60:8-8]. They should not be coerced or pressured to accept Islam against their will. If a Muslim chooses to apostate, hurtful as it may be from a Muslim perspective, then the relevant question is whether or not such apostasy is coupled with other crimes against the state. Even more elemental is whether an individual private apostasy is itself a punishable offense [in Arabic Jareemah]? And if it is an offense it is an offense which purely against God [in which case it is God who will hold the person accountable in the Day of Judgment], or whether it is automatically considered a capital offense to be punished here on earth regardless of the particulars of any specific situation. The issue of whether apostasy is coupled with other punishable offense is critical. This inquiry is not meant to trivialize the possible, even likely harms to the Muslim community or Islamic state that apostasy alone might generate. Nor does it intend to ignore the possible effect of morale of the public in Muslim cultures. In his article in Islamonline, 15 Dr. Yusuf Al-Qaradawi powerfully and eloquently speaks of these problems and harms especially when seen among the masses of Muslims today as part of their commonly perceived Western assault on Islam and Muslims, militarily, politically, economically, socially and even religiously. However, in the same Muslim communities there are those who still claim to be Muslim while waging war on Islam and its peoples. Dr. Al-Qaradawi calls it “an intellectual apostasy” 16. Yet such more dangerous, destructive and propagated “apostasy” goes unpunished.
One version of this second Hadeeth quoted above is quite revealing and may help answer these questions. ‘Aisha, the Prophet’s wife narrated that the messenger of God 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: a married man who commits adultery; he is to be stoned and a man who went out fighting against God and his Messenger; he is to be killed or crucified or exiled from the land and a man who murders another person; he is to be killed on account of it” 17. Following are few comments on this Hadeeth:
1. This version is quite similar to Bukhari’s version above with respect to two categories of capital crimes; adultery and premeditated murder of an innocent person. However, the third category in Bukhari’s version is described here more explicitly as “fighting against God and His Messenger” an act that is inconceivable to be committed by a Muslim and is a clear indication of apostasy as the Hadeeth deals with one who is a Muslim in the first place.
2. The expression used in this version of the Hadeeth is identical to the expression used in the Qur’an : “The punishment of those who wage war against God and His Apostle, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: this is their disgrace in this world, and a heavy punishment is theirs in the Hereafter” 5:33. This verse and hence the description in this Hadeeth do not relate to apostasy itself but to “Hiraabah” or organized crime involving murder,
armed robbery and other act that terrorizes the public. It is up to the court to determine the type of punishment suited to the degree of gravity of their offenses. It is a reasonable conclusion as such that the third category mentioned in the Bukhari’s version refers to apostasy coupled with these other crimes some of which are capital crimes. This was regarded as a viable possibility by Ibn Taymiyah. 18

The Third Hadeeth:
Ibn Abbas narrated the Prophet said “Whoever changed his religion, then kill him”. 19 This Hadeeth is perhaps the most quoted one by those who are of the view that apostasy is a capital crime. This argument could have been more convincing if this were the only Hadeeth on this topic. It raises a number of questions as to how it may be interpreted in view of the following:
1. The absence in the Qur’an of any earthly punishment for apostasy in spite of its mention in many places in the Qur’an.
2. The consistent and repeated affirmation of freedom of conscious and freedom of faith and worship in the Qur’an.
3. The Hadeeths in Bukhari discussed earlier that shows the Prophet [P] himself did not mete any punishment on the man who apostated in Madinah and subsequently left it.
4. There is no authentic Hadeeth that the Prophet [P] meted any capital punishment for apostasy during his lifetime.
5. As Dr. El-Awwa observes, the expression “kill him” does not necessarily mean a mandatory command. 20 In fact, one of the basic principles of Islamic jurisprudence is that the command verb could mean a mandatory command [such as prayers, Zakah and fasting]. It could refer to an optional act [like optional night prayers]. It could also mean permissibility of an act and several other meanings. It is the presence of corroborating evidence or lack thereof that determines the proper contextual meaning. In the light of the evidence discussed above, the Prophet’s command here seems to refer to the permissibility of capital punishment, when apostasy is coupled with a capital crime such as waging war against the community.
6. Dr. Al-Qaradawi suggests another possible meaning of this Hadeeth: “..there is another possibility; that Omar’s opinion is that when the Prophet [P] said “whoever changes his religion, then kill him’, the Prophet [P] said that in his capacity as the leader of the community and head of state and that this was one of the executive decisions by the authorities [one of the actions that falls within Al-Syaasah al-Shar‘iyyah] and not a religious verdict [Fatwa] or transmission [of a verdict] of God which is binding on the Ummah [Muslim community] at all times and everywhere and under all circumstances.” 21 This indicates also that punishment for apostasy, if any [as the Prophet himself did not mete to the man who apostated and left Madinah], is not a mandatory fixed punishment [Hadd]. Other evidence to that effect was elaborated on by Dr. El-Awwa. 22

The Fourth Hadeeth:
To justify capital punishment for the apostate, some refer to more than one version of a Hadeeth pertaining to an incident that happened during the Prophet’s life. A group of people from ‘Ukal and ‘Urainah came to Madinah and accepted Islam. Subsequently they apostated , killed and tortured a Sheppard [other version say sheppards] and mutilated their bodies. The Prophet ordered their arrest and they were executed. 23 The question here is whether they were killed because of apostasy or because of their brutal murder of innocent people. It appears certain that it was the later reason.

V. References to Actions and Interpretation of the Companions of the Prophet [Al- Sahabah] and the following generation [Al-Tabe‘een]
Included in the books of Hadeeth are actions of the Prophet’s companions which constitute either their explicit statements of what the Prophet said or their actions which are presumed to be based on what they learned from the Prophet [P]. While the place of consensus [Ijamaa‘] of the Prophet’s companions as a source of Islamic Shari‘ah has been debated, it is a valid source especially if there are other supporting evidence. However, the Prophet’s direct words and actions are of higher authority since only the Prophet was the recipient of revelations in matters of faith.
A few Hadeeths refer to incidents where Ali, Mu‘adh and Abu Musa meted capital punishment to those who apostated. In one instance Mu‘dh was quoted as saying that this [punishment] is the judgment [Qadhaa’] of God and his messenger. Referring to these incidents, however, may not give a conclusive evidence of a mandatory capital punishment for the following reasons:

1. The prophet [P] himself did not mete that punishment in any authentic Hadeeth. His action takes priority.
2. Other authentic Hadeeths relating to punishment has been interpreted differently as detailed above.
3. It is possible that when a companion like Mu‘adh say “this is the judgment of God and His messenger”, he was expressing his interpretation of the verses and Hadeeths cited above.
4. As Drs. Al-Qaradawi and El-Awwa suggested, these reports of capital punishment were not mandatory but executive decisions based on their particular circumstances, a matter that varies considerably with time and place, and not a Fatwa “religious verdict” that is “binding on the Ummah [Muslim community] at all times and everywhere and under all circumstances. 24

It is notable that a famous companion, Omar, was disappointed when he learned that an apostate was killed. When asked what he would have done he suggested that the apostate should have been detained and given an opportunity to reconsider his decision. He did not speak of any time limit, which may negate the notion of mandatory capital punishment. The same view was held by two of the generation of “Tabi‘een” , namely Ibrahim Al-Nakh‘I and Sufian Al-Thawri. Some scholars argue that the apostasy in the early days of Islam was in the context of security and war situation. For example, Jamal Al-Banna suggest that: “the notion of apostasy it the time of the Prophet [P] was coupled with animosity against Islam and waging war against it. So, one who believed in him [the Prophet] was endeavoring to support him, and one who apostated was endeavoring to wage war against him and join the idolatrous folk”. 25 He then gives an example the case of Abdullah Ibn Abi Al-Sarh who accepted Islam, then apostated and then went to Makkah to instigate the tribe of Quraish to fight against the Prophet [P]. A similar view was expressed by Shaikh Abdul-Majeed Subh. 26

bumi10:
Saudi Arabia has sentenced a Palestinian poet to death for renouncing his Muslim faith.The execution order was handed down to Ashraf Fayadh, 35, by a judge on Tuesday, The Guardian reported. Adam Coogle, Middle East researcher for Human Rights Watch, told Reuters he had read the trial documents, which make it “very clear he has been sentenced to death for apostasy.”

Fayadh was arrested by the country’s religious police in 2013. In 2014, he was tried in court and sentenced to four years in prison and 800 lashes. But the verdict was appealed, and another judge handed Fayadh the death sentence. While Saudi Arabia is a major U.S. ally against violent Islamic extremists, its justice system is based on an extreme interpretation of Sharia law.

Fayadh’s conviction appears to be based on evidence from a witness for the prosecution who said he heard the poet cursing God, Islam’s Prophet Mohammad and Saudi Arabia, and on the contents of a poetry book he wrote in 2008, according to Reuters. Fayadh’s supporters say, however, the government is punishing him for publishing a video that shows the religious police, known as the mutaween, publicly lashing a man in the city of Abha, southeastern Saudi Arabia.

The poet was a leading figure in the country’s contemporary art scene and had curated shows in Jeddah and at the Venice Biennale before he was arrested, The Guardian said. His Instagram account, last updated more than two years ago, shows a man with a playful sense of humor, and a love for art, animals, sunsets and American music.

“I was really shocked but it was expected, - See more at: http://www.exlinklodge.com/2015/11/a-man-sentenced-to-death-for-renouncing.html#sthash.dSBFjExo.dpuf





cc lalasticlala

Pyrrho:
I used to be surprised at people being extremely stvpid.
But now I'm sure it is by choice. I get less infuriated by comments like this.

I guess every person is lost in this reality, and would do anything (in the name of God) to make sense out of their miserable existence.

Unfortunately...