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Capital punishment in Islam is traditionally regulated by the Islamic law (sharīʿa), which derived from the Quran, ḥadīth literature, and sunnah (accounts of the sayings and living habits attributed to the Islamic prophet Muhammad during his lifetime).
In Islamic Law, tazir (ta'zeer or ta'zir, Arabic: تعزير) lit. scolding; refers to punishment for offenses at the discretion of the judge or ruler of the state. [1] It is one of three major types of punishments or sanctions under Islamic law, Sharia — hadd, qisas / diyya and ta'zir. [2]
Many Islamic governments support capital punishment. [3] Many Islamic nations have governments that are directly run by the code of Sharia [3] and, therefore, Islam is the only known religion which has a direct impact on governmental policies with regard to capital punishment in modern times.
Decapitation was a standard method of capital punishment in pre-modern Islamic law. By the end of the 20th century, its use had been abandoned in most countries. Decapitation is still a legal method of execution in Saudi Arabia and Yemen. [1] It is also a legal method for execution in Zamfara State, Nigeria under Sharia. [2]
Capital punishment in Saudi Arabia is a legal punishment. Most executions in the country are carried out by decapitation (beheading). Saudi Arabia is the only country that still uses this method. [1] Capital punishment is used both for offenders of lethal crimes and non-lethal crimes, as well as juvenile offenders. [2]
Apostasy (riddah, ردة or irtidad, ارتداد), leaving Islam for another religion or for atheism, [38] [39] is regarded as one of hudud crimes liable to capital punishment in traditional Maliki, Hanbali and Shia jurisprudence, but not in Hanafi and Shafi'i fiqh as the hudud are a kaffarah for the hudud offences, though these schools all ...
The punishment of stoning/Rajm or capital punishment for adultery is unique in Islamic law in that it conflicts with the Qur'anic prescription for premarital and extramarital sex [9] [1] found in Surah An-Nur, 2: "The woman and the man guilty of adultery or fornication — flog each of them with a hundred stripes."
How can it be claimed that there was a consensus among scholars or community from the beginning of Islam in favor of capital punishment when a number of companions of Muhammad and early Islamic scholars (Ibn al-Humam, al-Marghinani, Ibn Abbas, Sarakhsi, Ibrahim al-Nakh'i) opposed the execution of murtadd? (Mirza Tahir Ahmad) [184]