جرم ارتداد در روايات

The Crime of Apostasy (Irtidād) in the Islamic Traditions (Ahadith)

مسيله ارتداد و مجازات سنگين آن، جولانگاه افكار و عقايد گوناگون درون‌ديني، برون‌ديني و حقوق بشري گرديده و اسباب دغدغه‌مندي دولت‌مردان، فقيهان و حقوق‌دانان را فراهم آورده است. قانون‌گذار جمهوري اسلامي ايران نيز در هيچ مادّه يا تبصره‌اي به صورت مستقيم براي جرم ارتداد، كيفر و مجازاتي را معين نكرده و در اين زمينه سكوت اختيار نموده است. اين سكوت معنادار، از عدم تمايل وي به جرم‌انگاري ارتداد حكايت مي‌كند. بر اساس روايات و سنّت معصومان ، ارتداد يك گناه و جرم بزرگ محسوب مي‌شود؛ اما در اين مقاله اثبات خواهيم كرد كه سيره عملي اهل بيت و فقهاي اماميه، به جهت وجود برخي مصالح، بر مدارا كردن با مرتدّان و عفو آن‌ها بوده است كه خود حاكي از متروك بودن مجازات مرتد مي‌باشد. افزون بر اين، بيان خواهيم كرد اطلاق رواياتي كه موضوع ارتداد را صرف تغيير دين مي‌دانند، به همراهي با جحد و انكار، تقييد زده مي‌شود. همچنين نشان مي‌دهيم كه قبول توبه، اختصاص به مرتدّ ملّي ندارد، بلكه توبه مرتدّ فطري نيز پذيرفته شده و آثار توبه بر آن مترتب مي‌گردد.

The issue of apostasy (irtid?d) and its capital punishment has been a circus and arena of the different thoughts and beliefs from the point of religion and out of religious look and human rights and it has provided troubles for statesmen and the Islamic jurisprudents and jurists. The legislator of Islamic republic of Iran has not determined directly a punishment for the offense of apostasy (irtid?d) in any Articles or notes and has been silent. This purposeful silence implies that the legislator is not inclined toward criminalization of apostasy (irtid?d). According to the Islamic traditions and infallible sayings, apostasy is a capital crime and sin but we will prove in this essay that the practical sirat ahl-al bayt and the Imami jurisprudents have been to tolerate apostates and forgive them for some advantages which it implies that the punishment of apostasy has been set aside. Moreover, it will be mentioned that the absoluteness of Islamic traditions (ahadith) indicates that the subject of apostasy is merely conversion to another religion and is restricted to the negation and lack of belief. Also it shows that the acceptance of repentance does not specify to the apostates who had previously converted to Islam from the other religion but also includes the apostates who was born in Islam and following the effects of repentance for them. Key words: Blasphemy, Apostasy (Irtid?d), Hudud (Prescribed punishment), Taazir (Punishment for crime not measuring up to the strict requirements of hadd punishments), Calling the apostate to repent before he is executed.