NOTE: THIS IS A FOLLOW UP TO YESTERDAY'S
BARACK OBAMA has emerged as a classic example of charismatic leadership — a figure upon whom others project their own hopes and desires. The resulting emotional intensity adds greatly to the more conventional strengths of the well-organized Obama campaign, and it has certainly sufficed to overcome the formidable initial advantages of Senator Hillary Clinton.
One danger of such charisma, however, is that it can evoke unrealistic hopes of what a candidate could actually accomplish in office regardless of his own personal abilities. Case in point is the oft-made claim that an Obama presidency would be welcomed by the Muslim world.
This idea often goes hand in hand with the altogether more plausible argument that Mr. Obama’s election would raise America’s esteem in Africa — indeed, he already arouses much enthusiasm in his father’s native Kenya and to a degree elsewhere on the continent.
But it is a mistake to conflate his African identity with his Muslim heritage. Senator Obama is half African by birth and Africans can understandably identify with him. In Islam, however, there is no such thing as a half-Muslim. Like all monotheistic religions, Islam is an exclusive faith.
As the son of the Muslim father, Senator Obama was born a Muslim under Muslim law as it is universally understood. It makes no difference that, as Senator Obama has written, his father said he renounced his religion. Likewise, under Muslim law based on the Koran his mother’s Christian background is irrelevant.
Of course, as most Americans understand it, Senator Obama is not a Muslim. He chose to become a Christian, and indeed has written convincingly to explain how he arrived at his choice and how important his Christian faith is to him.
His conversion, however, was a crime in Muslim eyes; it is “irtidad”
or “ridda,” usually translated from the Arabic as “apostasy,” but with
connotations of rebellion and treason. Indeed, it is the worst of all crimes
that a Muslim can commit, worse than murder (which the victim’s family may
choose to forgive).
With few exceptions, the jurists of all Sunni and Shiite schools prescribe execution for all adults who leave the faith not under duress; the recommended punishment is beheading at the hands of a cleric, although in recent years there have been both stonings and hangings. (Some may point to cases in which lesser punishments were ordered — as with some Egyptian intellectuals who have been punished for writings that were construed as apostasy — but those were really instances of supposed heresy, not explicitly declared apostasy as in Senator Obama’s case.)
It is true that the criminal codes in most Muslim countries do not mandate execution for apostasy (although a law doing exactly that is pending before Iran’s Parliament and in two Malaysian states). But as a practical matter, in very few Islamic countries do the governments have sufficient authority to resist demands for the punishment of apostates at the hands of religious authorities.
For example, in Iran in 1994 the intervention of Pope John Paul II and others won a Christian convert a last-minute reprieve, but the man was abducted and killed shortly after his release. Likewise, in 2006 in Afghanistan, a Christian convert had to be declared insane to prevent his execution, and he was still forced to flee to Italy.
Because no government is likely to allow the prosecution of a President Obama — not even those of Iran and Saudi Arabia, the only two countries where Islamic religious courts dominate over secular law — another provision of Muslim law is perhaps more relevant: it prohibits punishment for any Muslim who kills any apostate, and effectively prohibits interference with such a killing.
At the very least, that would complicate the security planning of state visits by President Obama to Muslim countries, because the very act of protecting him would be sinful for Islamic security guards. More broadly, most citizens of the Islamic world would be horrified by the fact of Senator Obama’s conversion to Christianity once it became widely known — as it would, no doubt, should he win the White House. This would compromise the ability of governments in Muslim nations to cooperate with the United States in the fight against terrorism, as well as American efforts to export democracy and human rights abroad.
That an Obama presidency would cause such complications in our dealings with the Islamic world is not likely to be a major factor with American voters, and the implication is not that it should be. But of all the well-meaning desires projected on Senator Obama, the hope that he would decisively improve relations with the world’s Muslims is the least realistic.
Edward N. Luttwak, a fellow at the Center for Strategic and International Studies, is the author of “Strategy: The Logic of War and Peace.”
HJS forwarded this:
RELIANCE OF THE TRAVELLER: A Classic Manual of Islamic Sacred Law
1994
o Justice
o8.0 Apostasy from Islam (Ridda)
(O[1]: Leaving Islam is the ugliest form of unbelief (kufr) and the worst…)
o8.1 When a person who has reached puberty and is sane voluntarily apostatizes from Islam, he deserves to be killed.
o8.2 In such a case, it is obligatory for the caliph (A[2]: 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.[3]
o8.3 If he is a freeman, no one, besides the caliph or his representative may kill him. If someone else kills him, the killer is disciplined (O: for arrogating the caliph’s prerogative and encroaching upon his rights, as this is one of his duties.)[4]
o8.4 There is no indemnity for killing and apostate (O: or any expiation, since it is killing someone who deserves to die).
[1] From a commentary from Sheikh ‘Umar Barakat
[2] Comment by Sheikh Abd al-Wakil Durubi
[3] hjs note: There has been no caliph for decades. Nonetheless, apostates have been killed in violation of other national laws under o8.1 and o8.4, above.
[4] It is interesting to note that if someone other than a caliph kills an apostate, that killer may be punished—but only for usurping the caliph’s prerogative. (There is no consequences for killing an apostate o2.2(3) )
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