REREADING THE LAW OF APOSTASY IN H{ADInahu faqtulu>hAo . arang siapa yang mengganti agamanya, maka bunuhlah dia!) seringkali digunakan untuk meligitimasi hukuman mati bagi orang murtad. Sayangnya, model konvensional pembacaan teks-teks hadis yang disediakan oleh ulama hadis klasik justru mendukung hukuman kejam tersebut. Artikel ini bertujuan untuk menyelidiki isu terkait hukuman bagi orang murtad dengan mengajukan metode baru pembacaan hadis yang disebut AoTakhrij HermeneutisAo. Penggunaan metode baru ini bertujuan untuk menyuguhkan kepada pembaca makna hadis yang lebih luas, kontektual, dan sesuai dengan konteks kekinian. Dengan metode ini, pembacaan para ulama terhadap hadis Nabi tersebut seringkali tereduksi hanya pada masalah hukuman mati saja bagi orang murtad, sehingga menyebabkan kesalahpahaman di antara mereka. Dengan demikian, perlu upaya pembaruan pembacaan hadis Nabi melalui metode baru. Kata kunci: murtad, hermeneutik, . adi>s\, takhri>j, makna Abstract The issue of killing the apostate in Islam remains controversial since it . eems to b. supported by Islamic teachings. A hadis says: Aoman baddala di>nahu faqtulu>hAo . hosoever changed his religion, kill hi. oftenly used to legitimate death penalty for the apostate. A conventional way of reading texts of hadis provided by classical hadis scholars, unfortunately, supports this cruel punishment. This article aims to investigate the issue of the law of apostacy by promoting new method of reading hadith called as AoHermeneutical Takhri>jAo. This new method is used to provide reader a broader, contextual, and proper meaning of the hadis. By using this method, the scholarsAo reading the prophetAos saying is often reduced to the issue of the death penalty for the apostates and, hence, cause misunderstanding among Thus, it needs to rejuvenate it by doing continues reactulization efforts through rereading the issue and developing new methods for it. Keywords: apostasy, hermeneutics, . adi>s\, takhri>j, meaning Introduction In the early 1980s, nearly 60 percent of young adults reported attending church less frequently than they did during adolescence. 1 Moreover, broader analysis of factors that drive people to apostate are intellectual orientation and childhood home religious Specifically, their closeness to parents do influence their religious orientation 2 and especially their closeness to mothers who play most significant role in this regard. 3 When the children grow and go to college, their college experiences play an integral part in the process whereby one "calling" is replaced by another. 4 In short, in every stage of oneAos life, apostasy always becomes a serious threat haunting people whenever, wherever and however they are. There are many concepts of It can be seen as the process of disengagement from two major elements of religion: belief and community. According to Brinkerhoff and Mackie, doubt about church teaching is central to this process. 5 Furthermore. Helfand sees that young Jewish alienation from Judaism participation in Christian society led them to baptismal font. 6 In this regard, the Jewish experience in France had a unique the balance between integrating into French society and maintaining Jewish identity was delicate and, at times. Apostasy highlighted the weakness of that balance. To the Jews of the period it said more about their own vulnerability and failure than about the defection of the converts themselves. Missionaries and apostates were the primary targets of the polemics on conversion, but, for many, the real issue was the deculturation of Jewish life that these apostates represented in the 7 In Islamic Ottoman history, we found that conversion to Islam for the ruling elites, was simply a way to qualify for a certain station in life: that of the ruling class. The problem arises, however, large majority of the Moslem nowadays still regard the apostate as a traitor, who should be killed, or, at least, be treated as a social outcast. Conversions of Moslems to e. Christianity still cause a great deal of 9 This makes Zwemer calls the apostasy as a challenge to brave men and women to heroism and sacrifice. The problem gets more striking when we found that many religious texts explicitly consider this act as Auout of religionAy and deserves serious sociotheological consequences. As we can find in Christian tradition, for instance, one of the most controversial passages found in Scripture particularly in Hebrew 6:4-8 where the writer of Hebrews appears to teach that a Christian who falls away from the faith . , apostas. can never regain his salvation again: "For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5 and have tasted the good word of God and the powers of the age to come, 6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame. 7 For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God. 8 but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. This passage is one of many in the New Testament which suggests that a person's salvation can be eliminated. Moreover, this notion of no remedy for apostasy, on the other hand, seems contradictive with God's willingness to extend salvation to any and all who seeks it in Christ. Consider the following promises from the Sermon on the Mount emphasize God's readiness to respond to those who seek him: "Ask, and it shall be given to you. seek, and you shall find. knock, and it shall be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened. " (Mt 7:7-. "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (Mt 5:. Such promises suggest that there is a possibility of salvation for anyone, even an apostate, as long as the person sincerely wishes to draw near to God. James reminds us, if you "draw near to God" he will "draw near to you" (James 4:. In dealing with these seemscontradictory passages, one way to do is This occurred only when the reader try to reread those passages and find the proper meaning behind the texts. Consider de SilvaAos argument in this case which sees that the impossibility of being brought back into the sphere of grace-that is, back into a patron-client bond with God through Jesus-serve the purpose of motivating the addressees to persevere in trust and obedience, so as to continue to enjoy God's beneficence and, at the last, to enjoy the greatest gift of a place in the heavenly, eternal realm. In Islamic tradition, we found that apostasy is one of a critical and controversial issue in Islamic laws. For killing the apostates is . eems to b. legalized or supported by Prophetic tradition . adi>s\) saying: Auman baddala di>nahu faqtulu>huAy . hosoever changes his religion, kill him!). This . adi>s\, at a glance, goes against what God states clearly in al-Quran that la> ikra>ha fi> al-di>n . here is no compulsion in religio. Many scholars take part in discussing this law and propose methodologies to understand properly behind the message to kill the apostates, 13 in order to answer the strong justification to reconsider it. This article is one of the efforts to see the problem of apostasy through rereading the prophetic saying about killing the apostates as narrated in S. iri. Moreover, this article proposes hermeneutical way of reading as the alternative way of reading this issue. Reading The Texts Of H}adi. : A Comparison Of Conventional and Hermeneutical Way Of Reading Text Conventional Way of Reading H. di>s\ From the early days of the development of . adi>s\ sciences, scholars of . adi>s\ established a method to read and analyze prophetic sayings known as Autakhri>j. Ay From its etymology. Autakhri>jAy means showing the original sources that contains the prophet sayings . \ , then finding out their sanad . hain of the transmitter. and finally judging the quality of the . adi>s. \ 15 This method is used to trace the roots of the redactions of the . adi>s\ narrated in different sources, to judge the degree of the . adi>s\ whether the . adi>s\ is accepted or rejected. In practice, there are two steps in analyzing . adi>s:\ sanad analysis and matn analysis . nalyzing the text of the . \ . Takhri>j which used to trace the roots of the transmission, is the first step of the sanad analysis. There are many books has been published as the guide to this sanad analysis: al-MuAojam al-Mufahras li Alfa>. al-Hadi>s\ al-Nabawi> written by A. Wensick, al-Ja>miAo al-S}aghi>r min H}adi>s\ al-Bashi>r al-Nadzi>r written by al-Suyu>. Tah. i>b al-Kama>l fi> Asma> al-Rija>l written by Jama>l al-Di>n Abu al-H. jja>j al-Mazi>, and many others. The second step in sanad analysis is analyzing the transmitter of the . adi>s\ . a>wi>). In this step, there are three things should be done: first, listing the names of \the transmitters of the . adi>s. \ Second, finding out the quality of the transmitterAos personality known as jar. wa taAodi>l. this, we can conclude whether the transmitter is . aAoi>f . If the transmitter is siqah then the . adi>s\ transmitted by him/her is On the contrary, if he/she is . aAoi>f, this caused the rejection of the . adis\ transmitted by him/her. The last, analyzing the method used by transmitter in his transmitting the . adi>s\. Based on the previous two steps, the last step then is to judge the . adi>s,\ whether it is . ih> . ruly said by the prophe. aAoi>f . o strong evidence to prove that the . adi>s\ is said by the The next step of analyzing . adi>s\ is matn analysis. In this step, there are four works to be done: first is rechecking the quality of the sanad. This is important because some scholars of . adi>s\ argue that if the sanad is . aAoif, it is no need to continue to analyze the matn. For them, whenever the sanad is . aAoif the matn will automatically be . aAoif and rejected. Second redactions of the texts used by different Some of the transmitters transmit the meaning of the . adi>s\ not the text of the . adi>s\ itself. Third is analyzing the textual meaning of the . adi>s\ by seeing to the scholars explanations and commentaries. And the last is judging whether the . adi>s\ is . ationally understandable and support the message of the al-QurAoa. aAois\, scholars of . adi>s\ has provided us two important conclusion of one . adi>s:\ its authenticity and its textual meaning which then helps us to decide whether this . adi>s\ is applicable or not. Hermeneutical Way of Reding H}adi>s\ Yusuf al-Qara. a>wi>, one of the Muslim scholars, mentioned that 10% of religious texts are consisted of definite laws . Aoi>) which cannot negotiate with any changes around them. Besides, 90% of religious texts are consisted of negotiable laws . anni>) which are operationally go hand in hand with social realities. 16 This fact shows clearly that text and realities are Moreover, any textual revelations (QurAoa>n or H}adi>s\) are automatically stop with the death of the prophet Muhammad. Meanwhile, realities will always continue along with the progress of humanAos civilization. This clearly insists a continuous effort to reread the religious texts. In the case of reading . adi>s,\ we know from previous discussion that the scholars of . adi>s\ has provided us a method for reading . adi>s\. This method comes up with valuable information of the authenticity and the textual meaning of the . adi>s. \ However, there is one significant lacking point of this method: its ability to provide a proper understanding of the . adi>s\ or of its contextual meaning. In this section. I propose an a alternative way of reading . adi>s\ as the complementary of previous conventional method by taking RicoeurAos concept of distanctiation, appropriation, guessing, and validation as theoretical basis of this This method begins with the process of autonomization of the text . to extract what the text says about itself without taking anything around it into account. This process occurred using our ability to guess . or trying to reveal the AuforemeaningAy of the text. Then it comes the process where we make our guessing more sophisticated through actualizing what have the text said about itself . The last is validating the meaning by comparing what we got from the text with current situation. Distanciation As we mentioned before that the prophetAos unsustainability of the dialogical process of the revelation between God, prophet, and human being. In other words, what left for us from MuhammadAos sayings after his death is only what has been recorded during his life in the form of memories and texts. Here, the hermeneutical process begins. 17 Means that whenever the prophet sayings are converted to the text, people begin to interpret what the prophet actually meant to say by his sayings because we do not and cannot have direct access to the meaning that texts are supposed to 18 By this, we consider the text is This is what distanciation actually does to the text. It establishes the autonomy of the text with respect to its author, its situation and its original 19 In practical, distanciation is the process when we let the texts speak by Guessing After we heard what the texts said about themselves, in this process, we actively talk to the texts in order to understand them. This process confirms what Ricours said that Aulanguages do not speak, people do. Ay 20 In doing so. Ricoeur told us that we do not need to repeat the speechAos event in a similar event. 21 All we have to do is to guess the meaning of the text. In practical, guessing is a process of psychological self-projection into texts contains a small grain of 22 In this regard. Gadamer reminds us that we cannot stick blindly to our fore-meaning to gain the meaning of the 23 Moreover, because there are no rules for making good guesses, then we need to criticize and test our guessing. To do that, we go to the next step. Appropriation Appropriation is the actualization of the meaning as addressed to 25 It concerns the way in which the text is addressed to someone. Means, to explain a text was essentially to consider it as the expression of certain socio-cultural needs and as a response to certain perplexities localised in space and 26 To apply this step means to see the socio-cultural where the text is Validation Ricouer said that validation corresponds to what Schleirmarcher called as AugrammaticalAy which sees the strong influence of the text and its originator on the reader in understanding the scripture. 27 The application of this process is by comparing the meaning we got from the previous three steps with linguistic analysis of the text and everything surrounds it. Validation. RahmanAos double movement: from the present situation to Quranic times . adi>sAo\ s period which shown by asba>b al-wuru>. , then back to the present. Introducing Hermeneutical Takhri>j From the previous explanations, we can conclude that both takhri>j and hermeneutical method is complementing each other. In takhri>j, we found one fundamental lacking point which is its inability to provide a proper and contextual meaning of the . adi>s\. For it concerns more on analyzing the textual meaning of the . adi>s\ and its quality, whether it is . aAoi>f. Furthermore, complement what lacking in takhri>j by giving more attention to provide appropriation and validation process. I propose here the takhri>jAy Auhermeneutical complementary method for reading the . adi>s\ to provide a comprehensive information of the authenticity of the . adi>s\ plus contextual understanding of it. This hermeneutical takhri>j applied as Distanciation Conventional Way of Reading . adi>s\ . nalysing sanad and Validation Guessing Appropriation Fig. Step by step of Hermenutical Takhri>j C. Application Of Hermeneutical Takhris\ in reading propethic sayings, what lacks from that method, and finally introducing an alternative method of reading . adi>s\ which I call it as Auhermeneutical takhris\ that I use as the object of analysis without further comments on Because the . adi>s\ is in Arabic. I will try to obejctively translate it into English. Here is the the . adi>s:\ a A ua ac AUA UAa ce a ae sA e AaI a a ce a aiA a A a ua aAUAA aA ae a UaA a aU a a a aUeA:A a aaEAUaA aU e U eu aaiAUAA a AaU e aA sa s Ao ce a aUeA AnA a A eaAea aa aAUa a eA a A a e aueA:A eaA ao aaEAUa e Acai eaEA a a :A a aUae a aO a aA e a aCe A a A aA e a a aE AUAa aeA a eA a a a a a a AA a A ao eE a aE AUa aA aU ca ca aU a A aOaaooaA eoaA a eA aE a eaaeAoa a A A a e caA:Aa aUae a aO a aA It is narrated by Abu> al-NuAoma>n Mu. ammad ibn al-Fa. l and H. mma>d ibn Zayd that Ayyu>b heard that AoIkrimah said: there were Zana>diqah brought to Ali and he burnt them. The news of that reached Ibn Abbas and he said. Aoif it had been. I would not have burnt them, because of the prohibition of the ProphetAo who ever said: Audo not punish with the punishment of GodAy but I would certainly killed them according to the word of the prophet: Auwhosoever changes his religion, kill himAy Sanad analysis The first step in sanad analysis is tracing the source of . adi>s\ as below: This . adi>s\ mentioned in the book of al-Ja>miAo al-S}a. i>h al-Mukhta. ar written by Mu. ammad bin Isma>Aoil Abu< AoAbd-Alla>h al-Bukha>ri al-JaAofi< under the section of Auasking for repentance for the apostates and recalcitrant and the death penalty for them,Ay chapter Authe law of the apostates and their repentanceAy . adi>s\ no 2537 in sixth part of the book. 30 Furthermore, we found there are four transmitters transmitted this . adi>s\: Abu> al-NuAoma>n Mu. ammad ibn al-Fa. mma>d ibn Zayd. Ayyu>b, and AoIkrimah. For the sake of analyzing the the quality of the transmittersAo personality. Ikrimah will not taken into account because he is one of the prophetAos fellows . a>ba. Every . a>bah considered has good personality. Below the profile of the transmitters and the other ulamaAos commentary on them: Abu> al-NuAoma>n Mu. ammad ibn alFa. His complete name was Abu> al-NuAoma>n Mu. ammad al-Sadu>si> Abu> al-NuAoma>n alBa. ri>, known by name: al-Ad ibn Zaid. mmad ibn Salamah. SaAoi>d ibn Zaid. Jarir ibn Hazim and many others. Among his students, are: Bukhari>. Ibrahi>m ibn YaAoqub. Ibrahi>m ibn Yu>nus. Abu> Muslim and others. 31 According to al-Nasa>Aoi. Mu. ammad ibn al-Fadl is s\iqah . trust Also. Abu> H. >tim Mu. ammad ibn al-Fadl said that he is s\iqah. Moreoever. Sulaiman Ibn Harb explained that if Abu> al-NuAoma>n agreed with me, so I will not pay attention to any others who disagree with me. Al-Ijli> also admitted that Mu. ammad ibn al-Fadl is a . a>lih . and s\iqah young man from Basrah 32 H. mma>d ibn Zayd. His complete name was H. mma>d ibn Zayd Abu> Isma>Aoil al-Azraq. adi>s\ from various teachers: Ayyub al-Sukhtiya>ni>. Anas ibn Si>ri>n. Ibra>hi>m ibn Uqbah. Isha>q ibn suwaid and 33 He has many students, among them are: Abu> al-NuAoma>n Mu. ammad ibn al-Fa. a>q ibn I>sa. Affa>n ibn Muslim, and others. 34 About his personality. Ibn H. jar see H. mma>d ibn Zayd as a siqah and faqi>h . person 35 This supported by Al-Nasa>AoI who admitted that H. mma>d ibn Zaid is s\iqah. Abd al-Rahman ibn Mahdi>, also, mentioned that he never meet any people better than H. mma>d ibn Zayd in Islamic jurisprudence in Basrah. Ayyu>b. His complete name was Ayyu>b ibn Abi> Tami>mah Ki>sa>n al-Sukhtiya>ni> Abu> Bakar al-Ba. He studied under many scholars, among them are: Hasan alBasri>. Ibra>hi>m ibn Maisarah. Ikrimah ibn Kha>lid. Ikrimah maula ibn Abbas. He has many students, ammong them are: mma>d ibn Zaid. Sufya>n al-S. Sufya>n ibn AoUyaynah. Sulaiman alAAomasy. 37 About his personality. Yahya> ibn MaAoi>n Ayyu>b admitted that he is s\iqah. Also. Mu. ammad ibn SaAoad see Ayyu>b definitely s\iqah in his work of transmitting . adi>s,\ he mastered many . adi>s\ sciences and he is a honest person. According to Al-Nasa>Aoi> and ibn Abi> Ha>tim. mma>d ibn Zayd is a s\iqah After discussing the profiles of the transmitters and scholarsAo arguments on their personality, then we will discuss the connection of the sanad . a>l al-sana. to see if the sanad is connected from one to another. There are many ways to see the connection of the sanad. In this article. I will use two methods: the analysis of teacher-student relationship among the transmitters by seeing the list of the teachers and students of the transmitters . ata>buAo al-syuyu>k. and analysis of the utterance used by the transmitters known as . mmul wa alAoada>A. From the previous explanation about the biographies of the transmitters, the names underlined indicates that they have teacher-student relation among From this we can proof that there is a work of transmitting . adi>s. | Moreover, we found two kinds of utterance used by the transmitters here:AoanAoanah and ta. The form of AoanAoanah found in two levels of transmission: Ayyu>b said Aoan Ikrimah and H. mma>d ibn Zayd said: Aoan Ayyu>b. Meanwhile. The form of ta. also found in two levels of transmission: Abu> al-NuAoma>n Mu. ammad ibn al-Fadl said : ddas\ana> H. mma>d ibn Zayd. And. Bukha>ri> said: h. ddas\ana> Abu> al-NuAoma>n Mu. ammad ibn al-Fadl The form of ta. di>s\ shows the direct connection of transmission of the . adi>s\ or directly listen it from the teacher who transmitted the . adi>s\. 39 This form. Meanwhile, the AoanAoanah form shows disconnected relation of Some scholars see this form as a sign of a disconnected sanad. And others still see that AoanAoanah is still considered as a connected sanad under some circumstances: the transmitters are s\iqah people, there is evident of the transmitters gathering, and there is no dishonesty . in transmission. From the above analsyis of the transmission and the transmitters of the . adi>s,\ we found that transmission of this . adi>s\ is connected and the transmitters are s\iqah people, then, we can conclude that based on sanad analysis, this . adi>s\ is . i>h and may be used as supporting Matn analysis After we know that the . has a . i>h sanad, now we come to the matn analysis to see what does the . talks There are two important tasks in this analysis: first, comparing the redactions of the . from other transmissions and analyzing the textual meaning of the . adi>s. Now, as we traced the source of the . Auman baddala di>nahu faqtulu>huAy in the takhrij process in sanad analysis, we found that this . adi>s transmitted by Bukha>ri under the section of Auasking for repentance for the apostates and recalcitrant and the killing punishment for them,Ay chapter Authe law of the apostates and their repentance. Ay Further analysis of this . adi>s,| shows that the . mentioned at least in five other places with the exactly have the same Mentioned by Bukhard and History,Ay chapter Aunot to punish with GodAos way of punishment. Ay Mentioned by Bukha>ri under the section of AuRemain faithful to Holy Quran and Sunnah,Ay chapter Au God saying: wa amruhum shu>ra> bainahum (Quran: 42:. Ay Mentioned by al-Nasa>Aoi under the section of Auprohibition of sheding bloodAy chapter Authe law of the Ay Mentioned by Abu> Da>ud, ibn Ma>jjah, dan al-Tirmi>dhi> under the section of Authe punishmentsAy . ita>b Ayal-Hudu>dA. , but in different chapters: Authe law of the apostatesAy and Authe apsotatesAy At this point, we found the problem why this . appears in the different sections and different chapters? For me, this indicates two important points: first, there are different methods in classifying . Second, it explains that the h. di>th of apostasy should be understood not in one rigid context . he death penalty for the apostate. but in various different The second task of matn analysis is understanding the meaning of the unclear words and sentences mentioned in the . adi>th. There are at least one word and two sentences need to be clarified: the word Auzana>diq,Ay the sentence Aula> tuAoazzib bi AoazabillahAy and Auman baddala di>nahu>. Ay The word Auzana>diqAy is the plural of Auzindi>qAy means the hypocrites according to Ima>m Ma>lik. Meanwhile. Sha>fiAoiAos scholars understand zindiq as people who show Islamic attitudes in their appearance and at the same time Al-Nawawi acknowledged zindi>q as the atheists. The sentence Aula> tuAoazzib bi AoazabillahAy literally understood as Audo not punish with GodAos way of punishmentAy means not to punish someone by burning him in fire, because only God who may punish someone by burning him. The sentence Auman baddala di>nahu>Ay literally understood as who ever change his/her religion. And what means by religion here is Islam. understanding confirms what God says in holy Quran: AuIf anyone desires a religion other than Islam, never will it be accepted of himAy (Ali Imra>n, 3:. The literal meaning of the whole . shows that the apostates or who ever change his religion (Isla. should be At this point. Muslim scholars show different perspectives: Abu> Hanifah and al-Thauri> argue that there is no need to kill the apostates but put them in jail. Meanwhile. Ibnu AoUmar, al-Zuhri,> and Ibra>him see that the apostates must be Moreover, according to AoUmar bin al-Kha. >b, the apostastes should given the change for asking repentance. if they do ask for repentance and back to Islam so his killing punishment is canceled. the contrary, if they do not go back to Islam they must be killed. This last arguement represents most of traditional Muslim scholarsAo arguements. Guessing After listening to what the text said about itself, the next process is Here. I do self projection into the texts. In doing this. I will divide myself into three different figures in front of this . adi>s\: as an ordinary muslim believer, as a scholar of inter-religious studies, and as a member of Indonesian To read this . adi>s of apostasy as an ordinary muslim believer, for sure, will cause many confusions inside This confusion will arise many personal and theological questions, like: what does it mean to change the religion? Does God really want me to kill who change his religion? What if the one who changes his religion is the member of my family? Is my prophet really that cruel? If I read this . adi>s\ as scholar of inter-religious. I will guess this . adi>s\ does not mean that Muhammad really order us to kill whosoever change his Because I do believe that Muhammad has more polite way to treat the apostate. For Muhammad is the most respect persons before differences. Lastly, as the member of Indonesian society reading this . adi>s\ of apostasy. I will guess this . adi>s\ does says more than an order to execute the apostates to the death penalty. Moreover, all what Muhammad wants from his saying is the unity of the people and urge us to struggle keeping our identity. Appropriation Theoretically, there are no rules for making good guesses. If so, we need to criticize and test our guessing 42 by comparing our guessings to the sociocultural condition when the text is From the matn analysis, we may conclude that the one who directly listen to this . adi>s\ is Ibn Abbas. So, in order to know the socio-cultural setting when this . adi>s\ was said, we have to consider the history of Ibn Abbas at that period. According to Ibn Hajr in Fat. al-Ba>ri, at the time that the prophet said the hadi>th. Ibn Abbas was a governer of Ba. And that was in the period of the caliphate Ali around 35-45 of Hijria. However, the issue of apostasy in that period was not as glowing as in the caliphate Abu Bakr which then give impacts on the lacking records of how the socio-cultural situation in that period. The issues emerged in the period of the caliphate Ali more about the war and the power struggle among the followers Ali and MuAoa>wiyah. However, still, there are historical evidents confirm my guessing that Muhammad actually does not mean to urge us to kill the apostates by this . adi>s. One of them is the history when the prophet stayed in Mecca, there is one Muslim known as Ubaidillah bin Jahsh who took part in hijrah with some of prophetAos fellows from Mecca to Ethiopia. When this guy arrived at Ethiopia, he converted to Christianiy and continued staying there. Prophet, at that time, known exactly what happened to bin Jahsh but he did not kill him. Another history also confirmed my guessing is the history when a bedouin came to the prophet to confess for his Islam. Unfortunately, a few moments later, the bedouin asked to cancel his confession. The prophet first rejected to do so, but the bedouin insisted to. Finally, the prophet let him went back to Medina and stayed in his belief non-Islam belief. And the prophet never killed that bedouin for choosing to stay in his own belief. My other guessing which needs to be tested is that by saying this . adi>s\. Muhammad actually calls for strongly keep our identity as Muslim. If we relate this . with the . adi>s\ al-Isla>m yaAolu> wala> yuAola> Aoalayh (Islam will always on the top and there will no anythings can surpass i. we can understand that Islam will not be on top if we cannot keep our identity as Muslim, moreover, to change it with other religion . Validation This validation step based on what Rahman proposed as Audouble movementAy which means that in reading the issue of apostasy we have to see this issue based on what happenes in current era, then move back to the era when this . adi>s\ is appeared for the first time, and then move back to our current situation. In this step. I will compare what we understand so far about the issue of apostasy with our current Indonesian If we see the issue of apostasy in our era of pravitizing religion, we may say that the apostasy is no longer be eveyoneAos business. There is always a freedom to choose the religion, at the same time, we fill always find a freedom to change it. Thus, the punishment for those apostates is left to GodAos authority in hereafter. 43 In the context of Indonesia, we can find that Kitab Undang-Undang Hukum Pidana (KUHP) never mentioned converting or changing religion as a criminal act. Moreover, our constitution will guarantee a protection for all Indonesian people to be freely do their religious activities. Conclusion By rereading the issue of apostasy using hermeneutical takhri>j method. I would say that scholarsAo reading the prophetAos saying Auman baddala di>nahu faqtulu>huAy is oftenly reduced to the issue of the death penalty for the apostates and, hence, cause misunderstanding among For me, this indicates a great necessity to have a comprehensive method for reading the text. The law of killing the apostates is, for sure, a product of fiqh concluded by the fuqa>ha>. As fiqh is an understanding, it is naturally limited. Thus, we must rejuvenate it by doing continues reactulization efforts through reading and rereading the issue and developing new methods for it. End Notes: Jeremy E. Uecker. Mark D. Regnerus, and Margaret L. Vaaler. AuLosing My Religion: The Social Sources of Religious Decline in Early Adulthood,Ay Social Forces. Vol. No. June Darren E. Sherkat and John Wilson. AuPreference. Constraints, and Choices in Religious Markets: An Examination of Religious Switching and Apostasy,Ay Social Forces. Vol. No. 3 (Mar. , 1. , pp. Bruce Hunsberger and L. Brown. AuReligious Socialization. Apostasy, and the Impact of Family Background,Ay Journal of the Scientific Study of Religion. Vol. No. 3 (Sep. , pp. Joseph Zelan. AuReligious Apostasy. Higher Education, and Occupational Choice,Ay Sociology of Education. Vol. No. 4 (Autumn, 1. , pp. Merlin B. Brinkerhoff and Marlene M. Mackie. AuCasting off the Bonds of Organized Religion: A Religious-Careers Approach to the Study of Apostasy,Ay Review of Religious Research. Vol. No. 3 (Mar. , 1. , pp. Jonathan I. Helfand. AuPassports and Piety: Apostasy in Nineteenth-Century France,Ay Jewish History. Vol. No. 2 (Fall, 1. , pp. Jonathan I. Helfand. AuAssessing Apostasy: Facts and Theories,Ay Jewish History. Vol. No. 2 (Fall, 1. , pp. Selim Deringil. Au AoThere Is No Compulsion in ReligionAo: On Conversion and Apostasy in the Late Ottoman Empire: 18391856,Ay Comparative Studies in Society and History. Vol. No. 3 (Jul. , 2. , pp. Rudolph Peters and Gert J. De Vries. AuApostasy in Islam,Ay Die Welt des Islams. New Series. Vol. 17, . , pp. Samuel M. Zwemer. The Law of Apostasy in Islam: Answering the Question Why There Are So Few Moslem Converts, and Giving Examples of Their Moral Courage and Martydrom (London. Edinburgh& New York: Marshall Brothers. LTD. ), pp. Robert L. Hamilton, in his article AuDoes Hebrew 6:6 Teach that Apostasy is Without Remedy?,Ay . ttp://w. did harmonize such promises of GodAos willingness to bless salvation for anyone who seeks it in Christ with Hebrews 6:6 would be to affirm the above assurances that God will accept anyone who sincerely comes to him in repentance, but at the same time argue that this principle is irrelevant to the case of apostates because, as Hebrews 6:6 might be taken to suggest, apostates are simply unable to ever come again to God in repentance. Because they are unable to do so, they in fact never do so, thus no contradiction arises between the impossibility of reconversion assumed to be taught in Hebrews 6:6 and the responsiveness of God to the repentant taught elsewhere in Scripture. According to this hypothesis, apostates, once having apostatized, simply never again "ask . knock," nor are they able to ever again "hunger and thirst for righteousness" or "draw near to God. consequently, the above promises do not come into play. David A. deSilva. AuExchanging Favor for Wrath: Apostasy in Hebrews and PatronClient Relationships,Ay Journal of Biblical Literature. Vol. No. 1 (Spring, 1. , pp. One of them is Berger who argues that both the act of apostasy as well as its consequences, which are two entirely different issues, and their relation to the freedom of religion can be understood more clearly in light of the concept of public policy. Further discussion on this, please see: Maurits Berger. AuApostasy and Public Policy in Contemporary Egypt: An Evaluation of Recent Cases from EgyptAos Highes Courts,Ay Human Rights Quarterly. Vol. No. (August, 2. , pp. Abdullah Saeed and Hassan Saeed. Freedom of Religion. Apostasy and Islam (USA: Ashgate Publishing Company, 2. , pp. Mah. u>d al-T. >n. u>l al-Takhri>j wa Dira>sa>t al-Asa>ni>d, p. Yu>suf al-Qarad. wi>, al-Khas. >Aois{ alAoA>mmah lil-Isla>m (Cairo: Da>r al-MaAorifa. , p. According to Ricoeur , the hermeneutical process begins when dialogue Because without dialogue, one is forced to interpret without the benefit of the other, see: Paul Ricoeur. Interpretation Theory: Discourse and The Surplus of Meaning (Texas: The Texas Christian University Press, 1. , pp. Jorge J. Gracia. ATheory of Textuality: The Logic and Epistemology (New York: State University of New York Press, 1. Ruby S. Suazo. AuRicoeurAos Hermeneutic as Appropriation: A Way of Understanding Oneself In Front of the Text,Ay on http://sphynxrhuzzhz. Paul Ricoeur. Interpretation Theory: Discourse and The Surplus of Meaning (Texas: The Texas Christian University Press, 1. , p. Ricoeur. Interpretation Theory, p. As Ricoeur said that guessing corresponds to what Schleirmarcher called as Audivinatory,Ay see: Ricoeur. Interpretation Theory. Hans-Georg Gadamer. Truth and Method (New York: Continuum, 1. , p. Hirsch. Validity in Interpretation (New Haven: Yale University Press, 1. , 203 as quoted by Ricoeur in Interpretation Theory, p. Ricoeur. Interpretation Theory, p. Ricoeur. Hermeneutics and the Human Sciences (Cambridge: Cambridge University Press, 1. , p. As we can conclude from his concept of Augrammatical explication,Ay see: Friedrich Schleiermacher. Hermeneutics and Criticism and Other Writings (UK: Cambridge University Press, 1. , pp. 30 and 44. Fazlur Rahman. Islam and Modernity: Transformation of an Intellectual Tradition (London: The University of Chicago Press, 1. , 5 and 20. Ruby S. Suazo. AuRicoeurAos Hermeneutic as Appropriation: A Way of Understanding Oneself In Front of the Text,Ay on http://sphynxrhuzzhz. Al-Bukha>ri>, al-Ja>miAo al-S}a. i>h alMukhta. ar (Beirut: Da>r ibn Ka. i>r, 1. Yu>suf ibn AoAbd al-Rah. a>n Abu> alal-Kama>l (Bairu>t: jja>j al-Mizz,Tah. i>b MuAoassasah al-Risa>lah, 1400 H) part 27, 287. Ah. ad ibn AoAli> ibn H}ajar alAoAsqala>ni>,Tah. i>b al-Tah. i>b (Bairu>t: Da>r al-Fikr, 1. part 9, p. Al-Mizzi,Tah. i>b al-Kama>l, part 7, p. Ibid. Ah. ad ibn AoAli> ibn H}ajar alAoAsqala>ni>. Taqri>b al-Tah. i>b (Suria: Da>r alRashi>d, 1. , part 1, p. Abu> al-Wali>d Sulayma>n ibn Khalaf alQur. u>bi>, al-TaAodi>l wa al-Tajri>h{ Liman Kharraja lahu al-Bukha>ri fi> al-ja>miAo al-S}a. i>h (Da>r al-Liwa>Ao li al-Nashr wa al-Tawzi>Ao, 1. part 1, p. Al-Mizzy,Tahdhi>b al-Kama>l, part 3, p. Ibid. , part 3, pp. Mustafa Azami. Studies in Hadi. Methodology and Literature (Indianapolis: American Trust Publications, 1. , p. > al-S. >lih{,AoUlu>m al-Hadi>. wa Mu. uhu (Bairu>t: Da>r al-AoIlm, 1981H), p. Ibn Bat. a{ l< Abu< al-H. san AoAli ibn Khalaf ibn AoAbd al-Mall. Syar. S}ah. >h al-Bukha>ri li Ibn Ba. ta{ l> (Riya. : Maktabah al-Rushd, 2. Hirsch. Validity in Interpretation (New Haven: Yale University Press, 1. , 203 as quoted by Ricoeur in Interpretation Theory, p. Mohammad Monib and Islah Bahrawi. Islam & Hak Asasi Manusi dalam Pandangan Nurcholish Madjid (Jakarta: PT Gramedia Pustaka Utama, 2. , p. BIBLIOGRAPHY