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Insulting sacred things

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Insulting sacred things refers to mocking or disrespecting any person, object, or concept regarded as sacred by religious law or religious adherents. Insulting sacred things is forbidden and considered one of the major sins. There is no difference between Muslims and non-Muslims in the commission of the crime of insulting sacred things. The title "sacred things" encompasses times, places, individuals, books, and so on, such as the month of Ramadan, the Ka'ba, prophets (a), Imams (a), the shrines of the Imams (a), and the Qur'an.

The level of punishment for insulting sacred things varies depending on its degrees; some degrees of it lead to disbelief and apostasy, and the punishment for the perpetrator is execution, such as insulting and ridiculing the essentials of Islam and Shi'a. In some degrees, the punishment may involve ta'zir (discretionary punishment); for instance, if someone commits adultery during the month of Ramadan, in addition to facing the prescribed punishment for adultery, they will also receive "ta'zir".

According to jurists, insulting and cursing the sacred things of the four Sunni schools is prohibited. Also, based on Qur'an 6:108, insulting matters sacred to other divine and non-divine religions and sects is considered impermissible.

Understanding the Concept

Insulting sacred things is mocking or disrespecting anything considered to be respected according to religious law and its followers.[1] In the commission of the crime of insulting sacred things, there is no difference between Muslim and non-Muslim individuals.[2] The instances of insulting sacred things include both persons and non-persons; persons such as Islamic and non-Islamic figures who are respected in Islam, like the Prophet of Islam (s), the Imams (a), Lady Khadija (a),[3] Lady Mary (a), and Lady Hagar (a);[4] and non-persons such as God, the Glorious Qur'an, the Ka'ba, mosques, and the graves of prophets and Imams (a).[5]

Status is Islamic Jurisprudence

In jurisprudential texts, there is no crime titled as insulting or disrespecting sacred things; however, jurists, have declared such insults as forbidden[6] while discussing various examples like insulting the Prophet (s),[7] insulting the believers,[8] causing harm,[9] and slander,[10] in sections dealing with purity,[11] hajj,[12] forbidden transactions,[13] and prescribed punishments.[14] In this regard, in books of jurisprudential principles, titles such as "The prohibition of insulting Sacred Matters in Religion"[15] and "The prohibition of insulting sacraments and the preference of their veneration"[16] have been mentioned.

Additionally, hadith collections contain narrations about specific things considered sacred in religion, and insulting them has been prohibited, such as insulting the Ka'ba and the Messenger of God (s).[17] In some narrations, the Imams (a) have also prohibited their followers from disrespecting matters respected and sacred to others.[18] Some commentators have also derived rulings from Qur'an 6:108, such as the prohibition of cursing disbelievers if it leads to insults against God and forbidding insults against non-Muslims and their sacred matters if such actions result in insults against Muslim sacred entities.[19]

Religious Ruling

Several rulings have been mentioned regarding insulting sacred things, including:

  • Insulting religious sacred things is forbidden, and honoring and respecting them is obligatory.[20]
  • In the prohibition of insulting sacred things, there is no difference between divine obligations and prohibitions and recommended practices (such as congregational prayer).[21]
  • According to jurists, repentance is not accepted for those who insult sacred matters, except in the case of a disbeliever who has converted to Islam after committing such an insult.[22]
  • If someone insults sacred things out of anger or distress without intent or mistakenly believes that their words or actions do not constitute an insult to sacred things, the rulings regarding insulting sacred things do not apply to them.[23]

Instances and Penal Rulings

The penalties for insulting sacred things vary. Some instances of insulting Islamic sacred things may result in disbelief and apostasy, for which the prescribed punishment is execution; examples include insulting God, the prophets (a), and the Imams (a). For some other instances of insult, the punishment may involve discretionary penalties (ta'zir).

Insults Leading to Disbelief and Apostasy

The legal classification of insulting sacred things to be subject to prescribed punishments falls under either insult and slander or disbelief and apostasy:

  • Insulting God (Sabb Allah): Jurists consider anyone who insults God as a disbeliever (kafir) whose blood is considered permissible to shed (mahdur al-dam).[24]
  • Insulting the Prophet (s) (Sabb al-Nabi): A person who insults the Prophet Muhammad (s) or attributes something to him that causes his degradation or devaluing is considered permissible to shed (mahdur al-dam),[25] and the insulter's repentance does not prevent the execution of the punishment.[26] According to jurists' rulings, in insulting the Prophet (s), there is no difference between whether the perpetrator is Muslim or non-Muslim, male or female.[27] In Shia jurisprudence, this ruling also extends to insulting other prophets,[28] Fatima Zahra (a),[29] and the angels.[30]
The Prophet Muhammad (s) said:

"Whoever insults Ali has insulted me, and whoever insults me has indeed insulted God. And whoever insults God, God will cast him into the fire of Hell, and he will be punished eternally."[32]

  • In jurisprudential books, some examples of insulting sacred things categorized to be subject to prescribed punishment are used as examples in defining apostasy, such as:
  1. Intentionally throwing the Qur'an into filth:[33] The perpetrator is considered an apostate and is killed.[34]
  2. Making the Ka'ba "najis" or destroying it: The perpetrator is killed.[35]
  3. Intentionally making the shrines of the Noble Prophet (s) and the Imams (a) "najis".[36]
  4. Mocking[37] or degrading and belittling religion:[38] If a Muslim mocks the principles of religion such as [belief in] God, the Prophet Muhammad (s), or essentials of religion like the obligation of daily prayer and fasting,[39] it results in his apostasy (irtidad) and disbelief (kufr),[40] and the person has committed a major sin.[41] Al-'Allama al-Hilli has ruled that it is permissible to kill the one who mocks and insults.[42]
  5. Slandering the Prophet's (s) mother (Qadhf 'Umm al-Nabi): Some jurists believe that a person who slanders the Prophet's (s) mother is considered an apostate and is to be killed,[43] and if he or she is a "fitri" apostate, their repentance is not accepted.[44] However, the Muhammad Hasan al-Najafi believes there is no justification for this ruling, unless the slander against the Prophet's (a) mother amounts to insulting the Prophet (s) himself.[45]

Insult Leading to Ta'zir (Discretionary Punishment)

There is no disagreement among jurists regarding the imposition of ta'zir (discretionary punishment) on someone who insults sacred things.[46] In certain instances, such as deliberately making Masjid al-Haram "najis", the extent of discretionary punishment has been determined.[47] Some cases of insulting sacred things leading to "ta'zir" include:

  • Insulting the holy Graves and Shrines of the Prophet (s) and the Imams (a): Any act that causes insult or mockery of the holy graves or shrines of the Imams (a) is prohibited,[48] and the perpetrator is subject to "ta'zir".[49]
  • In Islamic jurisprudence, committing crimes at certain times, such as Friday, the month of Ramadan, and in places respected by Muslims, such as mosques, affects the intensification of the prescribed punishment.[50] For example, if someone commits adultery during these times, in addition to the execution of hudud (the prescribed punishment), they also deserve "ta'zir" due to insulting and disrespecting sacred things.[51]
  • Mosques: Among the examples of insulting a mosque is deliberately making it "najis".[52]
  • Anything whose respect is obligatory in Islamic law; such as books of hadith and jurisprudence,[53] the soil from Imam al-Husayn's grave, and anything taken from Imam al-Husayn's (a) grave for blessing and healing, and anything belonging to the graves of the Imams (a); such as the soil of their graves[54] and related items.[55]

Insulting the Sacred Matters of Islamic Sects

Main article: Fatwa on the prohibition of insulting the sanctities of the Sunnis

According to the fatwas of Shi'a jurists, insulting 'Ayisha, cursing the Companions, and other sacred matters of the Four Sunni schools of thought is forbidden. They consider it a betrayal of Islam and a service to disbelieving and polytheistic groups.[56]

In this regard, the fatwas of 33 Shi'a Marja's on the prohibition of insulting the sacred matters of Islamic sects and the excommunication of the People of the Qibla have been compiled in a book titled Prohibition of Insult and Excommunication of Muslim from Perspective of Shi'a Scholars prepared by the Research Department of The International Congress on Extremist and Takfiri Movements.[57]

Insulting Non-Islamic Sects and Religions

According to jurists, insulting things that are sacred and respected by other divine and non-divine religions and denominations (even the idols and gods of disbelievers) is not permissible.[58] The basis for this ruling is Qur'an 6:108 and some narrations.[59] The reason for prohibiting insulting sacred things is explained as preventing their reciprocal action,[60] because insulting their sacred things leads to their insult of Muslims' sacred matters,[61] and there is consensus about the prohibition of insulting Islamic sacred matters.[62]

'Allama Tabataba'i, in his book Tafsir al-Mizan, refers to this ruling as one of the religious etiquettes which, if observed, ensures that all sacred things in countries are protected from desecration.[63]

Insulting Islamic Sacred Matters under the Pretext of Freedom of Expression

Main article: Salman Rushdie

In some countries, under the pretext of the right to freedom of expression, any type of disrespect and insult towards others' sacred matters (such as burning the Qur'an or drawing offensive caricatures about prophets) is considered permissible, and they view prohibiting insults to sacred matters or the necessity of respecting them as a limitation on freedom of expression. In response to this issue, it has been stated that freedom of expression is respected only to the extent that it does not harm the rights and freedoms of others, because one of the most important freedoms and rights of individuals is the right to choose their religion and belief.[64]

Notes

  1. ↑ Zirāʿat, Sharḥ-i qānūn-i mujāzāt-i Islāmī, p. 98.
  2. ↑ Hāshimī, Irtidād wa āzādī, p. 31.
  3. ↑ Mīr Muḥammad Ṣādiqī, Jarāyim-i ʿalayh-i amnīyyat wa āsāyish-i ʿumūmī, p. 164.
  4. ↑ Mīr Muḥammad Ṣādiqī, Jarāyim-i ʿalayh-i amnīyyat wa āsāyish-i ʿumūmī, p. 164.
  5. ↑ Āmulī, Miṣbāḥ al-hudā, vol. 3, p. 54; Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhīyya, vol. 5, p. 255.
  6. ↑ Anṣārī, al-Makāsib, vol. 1, p. 253; Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 450.
  7. ↑ Khoeī, Minhāj al-ṣāliḥīn, vol. 1, p. 12.
  8. ↑ Anṣārī, al-Makāsib, vol. 3, p. 7; Ṭabāṭabāʾī, Minhāj al-ṣāliḥīn, vol. 2, p. 20.
  9. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 49; Muḥsinī, Ḥudūd al-sharʿīyya, vol. 1, p. 325.
  10. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 402.
  11. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 51.
  12. ↑ Najafī, Jawāhir al-kalām, vol. 4, p. 151.
  13. ↑ Anṣārī, al-Makāsib, vol. 3, p. 7.
  14. ↑ Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 9, p. 194.
  15. ↑ Bujnūrdī, al-Qawāʿid al-fiqhīyya, vol. 5, p. 209.
  16. ↑ Ḥusaynī Marāghī, al-ʿAnāwīn al-Fiqhīyya, vol. 1, p. 556.
  17. ↑ Kulaynī, al-Kāfī, vol. 2, p. 26.
  18. ↑ Kulaynī, al-Kāfī, vol. 8, p. 2, 7; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 8, p. 590; Barqī, Kitāb al-maḥāsin, vol. 1, p. 97.
  19. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 7, p. 314; Īrawānī, Durūs tamhīdīyya fī tafsīr āyāt al-aḥkām, vol. 2, p. 596.
  20. ↑ Muḥaqqiq Khwānsārī, Mashāriq al-shumūs, vol. 1, p. 392; Ṭabāṭabāʾī, al-Mīzān, vol. 2, p. 93; Bujnūrdī, al-Qawāʿid al-fiqhīyya, vol. 5, p. 294; Sayfī Māzandarānī, Mabānī al-fiqh al-faʿʿāl, vol. 1, p. 153; Narāqī, ʿAwāʾid al-ayyām, p. 31; Tabrīzī, Risāla Mukhtaṣara fī lubs al-sawād, p. 185; Subḥānī, al-Ḥajj fī al-sharīʿat al-Islāmīyyat al-gharrāʾ, vol. 2, p. 692.
  21. ↑ Sayfī Māzandarānī, Mabānī al-fiqh al-faʿʿāl, vol. 1, p. 149.
  22. ↑ Hāshimī, Ḥuqūq-i bashar wa āzādīhā-yi asāsī, p. 31.
  23. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 610; Fāḍil Hindī, Kashf al-lithām, vol. 2, p. 436; Bahjat, Istiftāʾāt, p. 111.
  24. ↑ Ṭūsī, al-Khilāf, vol. 5, p. 340; Ibn Ḥamza, al-Wasīla ilā nayl al-faḍīla, p. 200; Ḥillī, Taḥrīr al-aḥkām al-sharʿiyya, vol. 2, p. 236; Ḥillī, Tadhkirat al-fuqahāʾ, vol. 1, p. 457.
  25. ↑ Muqaddas Ardabīlī, Majmaʿ al-fāʾida, vol. 13, p. 171; Khoeī, Minhāj al-ṣāliḥīn, vol. 1, p. 12.
  26. ↑ Najafī, Jawāhir al-kalām, vol. 21, p. 268.
  27. ↑ Gulpāyigānī, al-Durr al-Manḍūd, vol. 2, p. 265.
  28. ↑ Abū Ṣalāḥ Ḥalabī, al-Kāfī, p. 416.
  29. ↑ Muqaddas Ardabīlī, Majmaʿ al-fāʾida, vol. 7, p. 527; Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 9, p. 195; Khoeī, Mabānī takmilat al-minhāj, vol. 1, p. 264.
  30. ↑ Najafī, Jawāhir al-kalām, vol. 21, p. 268.
  31. ↑ Ṭūsī, al-Khilāf, vol. 5, p. 340; Muqaddas Ardabīlī, Majmaʿ al-fāʾida, vol. 7, p. 527; Mufīd, al-Muqniʿa, p. 743.
  32. ↑ Majlisī, Biḥār al-anwār, vol. 29, p. 642.
  33. ↑ Ḥillī, Qawāʿid al-aḥkām, vol. 3, p. 573; Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 9, p. 335; Najafī, Jawāhir al-kalām, vol. 41, p. 600.
  34. ↑ Dastghayb, Gunāhān-i kabīra, vol. 2, p. 361.
  35. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 600.
  36. ↑ Ḥillī, Qawāʿid al-aḥkām, vol. 3, p. 573; Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 9, p. 335; Najafī, Jawāhir al-kalām, vol. 41, p. 600.
  37. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 600.
  38. ↑ Fakhr al-Muḥaqqiqīn, Īḍāḥ al-fawāʾid, vol. 4, p. 547.
  39. ↑ Najafī, Jawāhir al-kalām, vol. 43, p. 41, 60.
  40. ↑ Ḥillī, Irshād al-adhhān, vol. 2, p. 189.
  41. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 600; Kāshif al-Ghitāʾ, al-ʿUrwat al-wuthqā fī al-dīn, p. 69.
  42. ↑ Ḥillī, Taḥrīr al-aḥkām al-sharʿiyya, vol. 2, p. 236.
  43. ↑ Ḥillī, Qawāʿid al-aḥkām, vol. 3, p. 593; Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 9, p. 196.
  44. ↑ Shahīd al-Thānī, al-Rawḍat al-bahīyya, vol. 9, p. 196.
  45. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 438.
  46. ↑ Najafī, Jawāhir al-kalām, vol. 41, p. 601.
  47. ↑ Jaʿfarī Langirūdī, Tirmīnulujī-yi Ḥuqūq, under the word (تعذیر مقدّر) taʿzir-i muqaddar.
  48. ↑ Mufīd, al-Muqniʿa, p. 782; Ṭūsī, al-Nihāya, p. 698.
  49. ↑ Ibn al-Barrāj, al-Muhadhdhab, vol. 2, p. 523; Fāḍil Hindī, Kashf al-lithām, vol. 10, p. 489.
  50. ↑ Mufīd, al-Muqniʿa, p. 782; Ṭūsī, al-Nihāya, p. 698; Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 468.
  51. ↑ Ṭūsī, al-Nihāya, p. 698; Kitāb al-sarāʾir, vol. 3, p. 447; sallār Daylamī, al-Marāsim al-ʿAlawīyya, p. 256; Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 468; Gulpāyigānī, al-Durr al-Manḍūd, vol. 1, p. 497; Tabrīzī, Usus al-ḥudūd wa al-taʿzīrāt, p. 175.
  52. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 87.
  53. ↑ Kāshif al-Ghitāʾ, Safīnat al-najāt, vol. 1, p. 85; Khoeī, Ṣirāṭ al-najāt, vol. 1, p. 437; Sayfī Māzandarānī, Mabānī al-fiqh al-faʿʿāl, vol. 1, p. 154.
  54. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 51, 55; vol. 6, p. 98, 99; Ṭabāṭabāʾī Yazdī, al-ʿUrwat al-wuthqā, vol. 1, p. 90.
  55. ↑ Najafī, Jawāhir al-kalām, vol. 6, p. 98; Khoeī, Minhāj al-ṣāliḥīn, vol. 1, p. 116; Khomeinī, Kitāb al-ṭahara, vol. 4, p. 123.
  56. ↑ Khomeinī, Ṣaḥīfa-yi Imām, vol. 8, p. 482; The Islamic world's reception of Ayatullah Khamenei's new religious ruling (istifta') (Persian)
  57. ↑ Kawtharī, Ḥurmat-i ihānat wa takfīr-i musalmānān az dīdgāh-i ʿulamā-yi Shīʿa.
  58. ↑ Shahīd al-Awwal, al-Qawāʿid wa l-fawāʾid, vol. 1, p. 61; Fāḍil Miqdād, Naḍd al-qawāʿid al-fiqhīyya, p. 58; Ṭabāṭabāʾī, al-Mīzān, vol. 7, p. 175; Nūrmufīdī, Qāʿida Ḥurmat-i Ihānat bi Muqaddasāt, p. 93.
  59. ↑ Kulaynī, al-Kāfī, vol. 8, p. 2, 7.
  60. ↑ Shahīd al-Awwal, Al-Qawāʿid wa l-fawāʾid, vol. 1, p. 61.
  61. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 7, p. 175.
  62. ↑ Narāqī, ʿAwāʾid al-ayyām, p. 31.
  63. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 7, p. 175.
  64. ↑ Nūrmufīdī, Qāʿida Ḥurmat-i Ihānat bi Muqaddasāt, p. 133.

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