So at this point, this so called savior character is long over due. All the 'end time sign' stuff occurred. God has to reassure people soon, within a year. And don't give us excuses that it is still decades away, no, it isn't. The world has dramatically changed. Every sign passed, except the sign 'Eurphates unveils treasure of Gold, every 99 out of 100 who fight over will die', and the 'Asteroid hitting earth'. We know these two things are bullshit and will never occur. They were only put in to get people to not doubt the so called 'salvation' that is coming, which would also make them doubt the religion as a whole as well.
So somebody lied, and some are continuing to lie. Or this savior character will emerge in the coming year. There should be a timeline for this, if these incidents don't come to truth by next year, then that is it. Muslims can't afford to remain detached from reality, killing their own people for exercising their rights, attributing mental illnesses to 'possessions', repressing the rights of women and men, etc..... They are paying a heavy price for these beliefs and mentality.
God does not owe you anything, leave Islam if you want. No one is going to stop you.He does not speed up the end times because some idiot complains and wants a reason to continue being Muslim.
Take my Suggestion either become a Reformist Muslim and change the Quran and make a New sect, No one is going to stop you. Or just Leave Islam, Nobody cares and nobody has time to deal with your complaints and bull.
Narrated Jabir: that a Bedouin gave the pledge to the Messenger of Allah (ﷺ) for Islam, then he was afflicted by the sickness in Al-Madinah. So the Bedouin went to the Messenger of Allah (ﷺ) and said: "Take back my pledge." But the Messenger of Allah (ﷺ) refused. Then the Bedouin left and came back and said: "Take back my pledge," and he refused. Then the Messenger of Allah (ﷺ) said: "Al-Madinah is but like bellows, it expels its filth and purifies its good."
Grade : Sahih (Darussalam)
English reference : Vol. 1, Book 46, Hadith 3920 Arabic reference : Book 49, Hadith 4299
Apostasy in Islam does not include acts against Islam or conversion to another religion that is involuntary, forced or done as concealment out of fear of persecution or during war (Taqiyya or Kitman).[10][11]
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.
— Quran 3:90
Is there any sentence against them?
Contemporary Islamic Shafi`i jurists such as the Grand Mufti Ali Gomaa,[103][104] Shi'a jurists such as Grand Ayatollah Hossein-Ali Montazeri,[105] and some jurists, scholars and writers of other Islamic sects, have argued or issued fatwas that either the changing of religion is not punishable or is only punishable under restricted circumstances, but these minority opinions have not found broad acceptance among the majority of Islamic scholars.[4][106] However others have successfully argued that the majority view, in both the past and the present, wasn't a severe punishment for mere apostasy.[107]
Islamic scholars like the Grand Mufti of Cairo Ali Gomaa have stated that while God will punish apostates in the afterlife they should not be executed by human beings. He compares the apostasy condemned by the Hadiths as closer to high treason, namely a betrayal of the Muslim state and polity.[108][109]
Javed Ahmad Ghamidi writes that punishment for apostasy was part of divine punishment for only those who denied the truth even after clarification in its ultimate form by Muhammad (Itmaam-i-hujjat), hence, he considers it a time-bound command and no longer punishable.[110]
Tariq Ramadan states that given "the way the Prophet behaved with the people who left Islam (like Hishâm and 'Ayyash) or who converted to Christianity (such as Ubaydallah ibn Jahsh), it should be stated that one who changes her/his religion should not be killed". He further states that "there can be no compulsion or coercion in matters of faith not only because it is explicitly forbidden in the Qur'an but also because free conscious and choice and willing submission are foundational to the first pillar (declaration of faith) and essential to the very definition of Islam. Therefore, someone leaving Islam or converting to another religion must be free to do so and her/his choice must be respected."[111]
"This is an alternative belief heard increasingly within Islam: that religious freedom and the absence of compulsion in religion requires that individuals be allowed adopt a religion
or to convert to another religion without legal penalty. Of course, whether a person who leaves Islam can be expected to be free of condemnation from their family and neighbors is a different matter.
One group promoting this belief is
Sisters in Islam (SIS), "
a group of Muslim professional women committed to promoting the rights of women within the framework of Islam."
2 They claim that the death penalty is not an appropriate response to apostasy:
The former Chief Justice of Pakistan, SA Rahman, has written that there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur'an.
3
The quotation from Surah An-Nisa', 4:137, shown at the top of this essay, seems to imply that multiple, sequential apostasies are possible. That would not be possible if the person were executed after the first apostasy.
Muslims who support the death penalty for apostasy often base their belief partly on a hadith in which he said: "
Kill whoever changes his religion." But this is a weak foundation because:
This hadith was only transmitted from Muhammad (pbuh) by one individual. It was not confirmed by a second person. According to Islamic law, this is insufficient basis on which to impose the death penalty.
The hadith is so generally worded that it would require the death penalty for a Christian or Jew who converted to Islam. This is obviously not the prophet's intent. The hadith is in need of further specification, which has not been documented.
Many scholars interpret this passage as referring only to instances of high treason. (e.g. declaring war on Islam, Muhammad (pbuh), God, etc.)
There is no historical record which indicates that Muhammad (pbuh) or any of his companions ever sentenced anyone to death for apostasy.
A number of Islamic scholars from past centuries, Ibrahim al-Naka'I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.
Dr. Maher Hathout, author of "
In Pursuit of Justice: The Jurisprudence of Human Rights in Islam," writes:
"We strongly oppose the state's use of coercion in regulating Islamic belief in such a manner, since faith is a matter of individual choice on which only God can adjudicate
."
Referring to the two hadiths traditionally used to justify the death penalty, Hathout writes:
"...both of them contradict the Quran and other instances in which the Prophet did not compel anyone to embrace Islam, nor punish them if they recanted."
"In one incident, the Prophet pardoned Abdullah bin Sa'd, after he renounced Islam. Abdullah bin Sa'd was one of the people chosen by the Prophet as a scribe, to write down Qur'anic text as it was revealed to the Prophet. After spending some time with the Muslims in Madina, he recanted and returned to the religion of the Quraish. When he was brought before the Prophet, Osman bin Affan pleaded on his behalf, and the Prophet subsequently pardoned Abdullah bin Sa'd (Ibn Hisham).
"The problem with the argument for punishment for apostasy is that it cannot be applied in any Islamic state without giving rise to the potential for abuse by the state itself. Erroneously equating moral with political power in the determination of law has led to the political repression that we see in Islamic countries today. We must separate the right of God from that of man in defining freedom of religion as a legal right. The right of God refers only to the moral obligations of Muslims towards God, and is adjudicated by God. The state cannot act as a coercive moral authority, in effect representing God's Will on earth, because it does not have the right to do so. In the context of freedom of religion, the state's responsibility is to uphold and protect it as the right of all humans, as granted by God, without exercising moral judgment on the content and/or manner of exercising those religious beliefs."
4,5
"A section of People of the Book used a tactic to create doubt among the Muslims in the hope that some of them might thereby be beguiled into repudiating Islam. How could it be possible for non-Muslims to have enacted this plan to entice Muslims to believe one day and reject next, if death was the penalty for apostasy? ... The Qur’an does not rule to kill the apostates."
"Abdullah b.Ubayy b.Salul was the leader of the munafiqun (hypocrites). But Prophet (s) took no action against him. Prophet prayed for him and stayed at the grave until he was buried. Those fanatics among us must explain the reason for Prophet (s) not executing the known hypocrites like Abdullah b.Ubayy. Ubbay lived until death plotting to destroy Islam and Prophet knew it. He was not executed for apostasy. This suggests that apostasy law is not a divine law but interpolation by fanatics among us. ..."
"The Qur'an states:
'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 the God, of His Angels, and of all mankind;--In that will they dwell; nor will their penalty be lightened, nor respite be their lot;--except for those that repent (even) after that, make amends; For verily God is oft-forgiving, most merciful'. [3:86-89]"
"It is obvious from these verses that no punishment is to be inflicted by one man or another for apostasy. By no stretch of the imagination can the phrase, "curse of Allah," be interpreted to be a license to murder anyone who he considers to be an apostate. If any such commandment was prescribed it would have been clearly defined as all other punishments are in the Holy Qur'an." 6"
