Some Zanadiqa (atheists) were brought to `Ali and he burnt them. The news of this event, reached Ibn `Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Messenger (ﷺ) forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).' I would have killed them according to the statement of Allah's Messenger (ﷺ), 'Whoever changed his Islamic religion, then kill him.'"
The Incident of Burning Apostates
This narration from Sahih al-Bukhari 6922 presents a significant jurisprudential discussion regarding the punishment for apostasy (irtidād). The term "Zanadiqa" refers to heretics or atheists who outwardly profess Islam while concealing disbelief.
The Position of Imam Ali (رضي الله عنه)
Imam Ali's action of burning the apostates was based on his ijtihād (independent legal reasoning) considering the specific circumstances of these individuals. Scholars explain he likely determined they were not mere apostates but posed a greater threat to the Muslim community.
Some classical commentators suggest these individuals were engaging in corruption and spreading heresy, thus deserving an exemplary punishment. Imam Ali's ruling was specific to their case and not a general ruling for all apostates.
The Position of Ibn Abbas (رضي الله عنه)
Ibn Abbas cited the Prophet's prohibition: "Do not punish with Allah's punishment," referring specifically to fire. This demonstrates the principle that humans should not employ the specific punishments Allah reserves for the Hereafter.
He advocated for execution by sword, citing the established hadith: "Whoever changes his religion, kill him." This represents the standard position in Islamic jurisprudence regarding apostasy without additional crimes.
Jurisprudential Reconciliation
Scholars reconcile these positions by noting that both companions agreed on the capital punishment for apostasy, differing only in method. Imam Ali's burning was an exceptional ruling for specific circumstances, while Ibn Abbas advocated the standard method.
This incident illustrates the diversity of legal opinions among the companions and the importance of considering context in applying Islamic rulings. The majority position in classical fiqh follows Ibn Abbas's method of execution.