伊斯兰教与亵渎
参考资料

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↑  Lorenz Langer (2014) Religious Offence and Human Rights: The Implications of Defamation of Religions Cambridge University PressISBN 978-1107039575 p. 332
↑  Siraj Khan. "Blasphemy against the Prophet" （页面存档备份，存于）, in Muhammad in History, Thought, and Culture (editors: Coeli Fitzpatrick and Adam Hani Walker). ISBN 978-1610691772, pp. 59–61.
1 2 3 4 5 6 7 8 9 10 11 12 13  Siraj Khan. "Blasphemy against the Prophet" （页面存档备份，存于）, in Muhammad in History, Thought, and Culture (editors: Coeli Fitzpatrick and Adam Hani Walker). ISBN 978-1610691772, pp. 59–67.
1 2 3  Saeed & Saeed 2004，第38–39頁. sfn模板錯誤: 無指向目標: CITEREFSaeedSaeed2004 (幫助)
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N Swazo (2014). "The Case of Hamza Kashgari: Examining Apostasy, Heresy, and Blasphemy Under Sharia". The Review of Faith & International Affairs 12(4). pp. 16–26.
1 2  Juan Eduardo Campo (编). . . Infobase Publishing. 2009.
↑ 见:
Siraj Khan. "Blasphemy against the Prophet", in Muhammad in History, Thought, and Culture (ed: Coeli Fitzpatrick Ph.D., Adam Hani Walker). ISBN 978-1610691772, pp. 59–67.
Hassner, R. E. (2011). "Blasphemy and Violence". International Studies Quarterly 55(1). pp. 23–24;
Lewis, Bernard. "Behind the Rushdie affair." The American Scholar 60.2 (1991), pp. 185–96;
Stanfield-Johnson, R. (2004). "The tabarra'iyan and the early Safavids". Iranian Studies 37(1). pp. 47–71.
↑  Talal Asad, in Hent de Vries (ed.). Religion: Beyond a Concept. Fordham University Press (2008). ISBN 978-0823227242. pp. 589–92
1 2  Burney Abbas, Shemeem. . University of Texas Press. 2013: 39–40. At times the Prophet's adversaries compared him to the poets of the desert as if he were a man possessed or mad and his Qur'anic revelations madness. His anguish emanated from the ridicule cast on him, aggravated by his unlettered status, the denying of his message of social justice and human rights, his wisdom, and his sensitivity...In these verses Muhammad received solace from God...Sometimes the comfort Muhammad received was about retribution in the hereafter...The Qur'anic evidence indicates that Muhammad was counseled to leave justice to the Almighty. He was never commanded to bring blasphemy punishments against his perpetrators; he was to seek only mercy and forgiveness for them.
↑  阿卜杜勒·阿拉·伊本·阿巴斯（英语：）认为“挑起针对安拉和他的信徒的战争的人”就是指“对安拉和他的信徒缺乏信仰的人”；哲拉萊尼的經注（英语：）认为这段诗句描述的人就是指那些“站在穆斯林对立面的人”；伊本·卡希爾（英语：）认为“挑起战争”包含了缺乏信仰的意思，见. quranx.com.   [2024-04-10]. （原始内容存档于2023-04-06）.
1 2 3  Saeed, Abdullah; Hassan Saeed. . Burlington VT: Ashgate Publishing Company. 2004: 57–58. ISBN 978-0-7546-3083-8.
↑  Brian Winston (2014). The Rushdie Fatwa and After: A Lesson to the Circumspect, Palgrave Macmillan. ISBN 978-1137388599. p. 74, Quote:  "(In the case of blasphemy and Salman Rushdie) the death sentence it pronounced was grounded in a jurisprudential gloss on the Surah al-Ahzab (33:57)".
↑  Richard T. Antoun (2014). Muslim Preacher in the Modern World. Princeton University Press. ISBN 978-0691602752. p. 194, Quote: "All the negative connotations of factionalism, social dissension, blasphemy, and their logical conclusions conspiracy, military confrontation and damnation – are captured in the title of this sura, al-Ahzab (The Confederates, Book 33)"
↑  Akyol认为这段话的意思是穆斯林不应参加嘲笑伊斯兰教的任何对话，而是应该远离，但若这些对话的主题发生改变且不再对伊斯兰教具有冒犯性，穆斯林仍可以重新加入，见Akyol, Mustafa, Islam Without Extremes: A Muslim Case for Liberty, 2013 p. 285
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↑  Sunan Abu Dawood, 38:4348
↑  Saeed, Abdullah. "Ambiguities of Apostasy and The Repression of Muslim Dissent." The Review of Faith & International Affairs 9.2 (2011): 31–38.
↑ * Abu al-Layth al-Samarqandi (983), Mukhtalaf al-Riwayah, vol. 3, pp. 1298–99
Ahmad ibn Muhammad al-Tahawi (933), Mukhtasar Ikhtilaf al-Ulama, vol. 3, p. 504
Ali ibn Hassan al-Sughdi (798); Kitab al-Kharaj; Quote: "أيما رجل مسلم سب رَسُوْل اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أو كذبه أو عابه أوتنقصه فقد كفر بالله وبانت منه زوجته ، فإن تاب وإلا قتل ، وكذلك المرأة ، إلا أن أبا حنيفة قَالَ: لا تقتل المرأة وتجبر عَلَى الإسلام"; 译文：“对于亵渎、否定、指责、贬低神明的穆斯林男性，视为他已经犯下判教罪行，必须作出悔改，他的妻子则需要与他分开。如果他拒绝悔改，他就会被杀死。对于女性也是如此，只是应该遵从阿布·哈尼法的指示，不要杀死她，而是应该强制让她重新回到伊斯兰教。”
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↑  Ahmad ibn Muhammad al-Tahawi (933), Mukhtasar Ikhtilaf al-Ulama, vol. 3, p. 504
↑ P. Smith (2003), Speak No Evil: Apostasy, Blasphemy and Heresy in Malaysian Syariah Law, UC Davis Journal Int'l Law & Policy, 10, pp. 357–73;
N. Swazo (2014), The Case of Hamza Kashgari: Examining Apostasy, Heresy, And Blasphemy Under Sharia, The Review of Faith & International Affairs, 12(4), pp. 16–26
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↑
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↑ P. Smith (2003), Speak No Evil: Apostasy, Blasphemy and Heresy in Malaysian Syariah Law, UC Davis Journal Int'l Law & Policy, 10, pp. 357–73;
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Ali ibn Ahmad al-Amili al-Thani (1602), Sharh al-Luma al-Dimashqiya, vol. 9, pp. 194–95;
Muhammad ibn al-Hassan al-Tusi (1067), Al-Nihaya, pp. 730–31 and Tadhib al-Ahkam, vol. 10, p. 85;
Ali ibn al-Hussein "Sharif al-Murtada" (1044). Al-Intisar, pp. 480–81;
Ali ibn Babawaih al-Qummi al-Saduq (991), Al-Hidaya fi al-Usul wa al-Furu, pp. 295–97
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