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Reporton:

ApostasyPunishmentinSudan

1968-2018

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TableofContents

Introduction..................................................................................................................................3Methodology..................................................................................................................................4LegalFramework........................................................................................................................................4

TheDefinitionofApostasy(Ridda)intheSudaneseLaw...............................................................5ApostasybetweenReligionandPolitics.........................................................................................6RecordsofApostasyLawsuitsintheSudan..........................................................................................8UndertakingIstitaba’procedures………………………………………………………………………………………….…16

TheImpactsAttendantonIssuingApostasyRulings………………………………………………………………..19

Recommendations………………………………………………………………………………………………………………….21

Sourcesandnotes…………………………………………………………………………………………………………….……21

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Introduction

Thefirstapostasy(Ridda)trialinSudanwasheldin1968(1)priortotheprovisionfortheoffenseitselfinthefifth(2)SudanCriminalandPenalActof1991-Articleonapostasy(Article126:1,2,3).ApostasyisRiddainIslamicjurisprudenceandispunishableby‘hadd’,whichisapunishmentfixedeitherbyGodintheQur’anorinhadiths(traditionsoftheProphet).The‘hadd’(punishment)ofapostasyinIslamisdeath.

Thepolitico-historicalevolutionofSudanesecriminallawsledtotheemergenceoflawshavingSharia(IslamicLaw)forasourceandframeofreferencein1983.Theselawswerewidelyreferredtoas‘SeptemberLaws’,whichmarkedlychangedboththephilosophyandstructureoflawsbybroadeningtheirscopeandextendingthereachofphysicalandfreedom-deprivingpenalties(3).

Historically,apostasytrialswerelinkedtothepoliticalsituationintheSudan.Ininvestigatingthefirstcase in1968(4), it transpired that thedefendant involvedwas the Jamhuris (Republicans)leader,UstāzMahmoudMohammedTahaagainstwhomachargeofapostasywasleveled.Hewasconvictedandsentencedtodeathbyanunspecializedcourtintheabsenceofaprovisioncriminalizingapostasy in the applicable Sudanese laws in that time. The court predicated itsverdictonwhatwasknownasḥisbah(accountability)lawsuits(5).In1985asecondapostasytrialwasheldforUstāzMahmoudMohammedTahabeforeanincompetent,partialcriminalcourt.The court convicted Taha of apostasy for the second time in the absence of a provisioncriminalizingapostasypredicatingitsverdictonArticle(93)oftheCriminalCode1983(wagingwaragainstthestate)(6).Hewassentencedtodeathandexecutedon18thJanuary1985.PoliticalmotiveswerethebackboneinbothtrialsastheclaimantsinthefirsttrialwereaffiliatesoftheIslamicCharterFront(7),thepoliticalorganizationwhichvehementlysupportedthedeclarationofSharialawsin1983.MahmoudMohammedTahapubliclycriticizedandopposedtheselaws;thiswastherealcauseofsubjectinghimtothesecondtrialin1985.

Therecordoftrialsheldtoadjudicateapostasy lawsuits intheSudan(1968-2017)shows(15)casesmonitoredby theAfricanCentre for JusticeandPeaceStudies. In these trialsapostasychargeswere leveled against (155) Sudanesemen andwomen and in each case convolutedpoliticalmotivesandcauseslockedinunisonandwereemployedtodeprivedefendantsoftheirrighttochoosereligiouspracticesandbelief.Thesemotiveswerecontinuouslypresentalbeittheprosecutionresortedtotwistedtactics insomecasestoimposeaparticularwayofpracticingIslam,whichisinextricablyboundupwiththemethodologyoftherulingpower-amethodologypredicatedonthephilosophyof‘politicalIslam’toreinforcethestrangleholdoftheregimeonpowerandenable it tobattleagainst itsopponents.Thisexplains thepracticeof leveling thechargeofapostasyagainstanyindividualwhodarestoexercisehis/herrighttoreligiouspracticesiftheseruncountertothewaytheregimeconceivesoftherighttopracticeritesassociatedwithfaith.ThisimpasseconfrontsonewithoptionsnarroweddownalmosttoachoicebetweenScylla

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andCharybdis,asitwere-thedeathsentenceorcapitulationtotheignominiousexperienceof‘istitaba’ (Institutionally istitaba’ is an invitation to repent and return to Islam with nopunishment).

The political use of the apostasy charge and couching it in religious discourse is a weaponbrandishedtodepriveallSudanesemenandwomen,includingthinkersandIslamicrevivalists(mujaddids),oftherighttobeliefandtherighttofreedomofopinionandexpression.

MethodologyofPreparingtheReport

Themethodologyof the report consists in tacklingapostasy in the light of the international,regionalandnationalobligationsoftheSudanwithrespecttohumanrights.Inadditiontothis,the reportmonitors apostasy lawsuits registered at law enforcement agencies in the Sudan(2009-2017)includinglawsuitsheardatcourtsandthewaytrialsproceededasregardsapplyinglaw and observing the standards of fair trial.Moreover, the report takes into considerationprocedurestakenbysemi-governmentalorcollaborativeauthorities-forinstance,theSudaneseScholarCorporation,or lecturersof Islamicuniversitiessecondedtocourtstoexercisejudicialpowerssuchasoverseeing‘istitaba’(invitationtorepent).Thereportalsoreliedonothersourceswithrespecttopre-2009casesofapostasylawsuits.

Furthermore,themethodologyofthereportcompriseddealingwithprimarysources:Sudaneselegal and civil rights activists and documents issued by official bodies such as the SudaneseJudiciary.ThereportalsoreliedonsecondarysourcessuchasSudanesetraditionalandonlinenewspapers.

TheLegalFramework

TheInternationalObligationsoftheSudan:

TheUniversalDeclarationofHumanRights

Article(18)oftheUniversalDeclarationofHumanRightsstipulatesthat:“Everyonehastherighttofreedomofthought,conscienceandreligion;thisrightincludesfreedomtochangehisreligionorbelief,and freedom,eitheraloneor incommunitywithothersand inpublicorprivate, tomanifesthisreligionorbeliefinteaching,practice,worshipandobservance”(8).

TheInternationalCovenantonCivilandPoliticalRights

TheInternationalLawstringentlyprohibitsdistinctiononthebasisofreligion.Article(18)oftheInternationalCovenantonCivilandPoliticalRights,whichwasratifiedbytheSudan,providesthateveryone“shallhavetherighttofreedomofthought,conscienceandreligion”.Thisrightincludesthe“freedomtohaveortoadoptareligionorbeliefofhischoice”.“Nooneshallbe

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subjecttocoercionwhichwouldimpairhisfreedomtohaveortoadoptareligionorbeliefofhischoice(9).

TheRegionalObligationsoftheSudan:

TheAfricanCharteronHumanandPeople’sRights

Article (8) of the African Charter on Human and People’s Rights provides that “Freedom ofconscience, theprofessionandfreepracticeof religionshallbeguaranteed”. InassessingtheobligationsoftheSudanincompliancetotheAfricanCharteronHumanandPeople’sRights,theAfrican Commission on Human and Peoples' Rights concluded that the Sudan had breachedArticle(8)onpreviousoccasionsowingtothelegalandotherrestrictionshamperingtheabilityofindividualstopracticetheirreligiousrites(10).NationalLegislations:TheInterimNationalConstitutionoftheRepublicoftheSudan,2005Article (31)of the constitution stipulates that; “All personsareequalbefore the lawandareentitled without discrimination, as to race, colour, sex, language, religious creed, politicalopinion,orethnicorigin,totheequalprotectionofthelaw”.Inadditiontothis,Article(38)stipulatesthat“Everypersonshallhavetherighttothefreedomofreligiouscreedandworship…nopersonshallbecoercedtoadoptsuchfaith,thathe/shedoesnotbelievein,nortopracticeritesorservicestowhichhe/shedoesnotvoluntarilyconsent”(11).TheDefinitionofApostasy(Ridda)intheSudaneseLaw(Article126oftheSudanCriminalActof1991)Thereshallbedeemedtocommittheoffenceofapostasy(Ridda)

(1) “…every Muslim, who propagates for renunciation of the creed of Islam or publiclydeclareshisrenouncementthereofbyexpressstatement,orconclusiveact”.

(2) Ramifications:“Whoevercommitsapostasy shallbegivenachancetorepentduringaperiodtobedeterminedbythecourt;whereheinsistsuponapostasy,andnotbeingarecentconverttoIslam,heshallbepunishedwithdeath”.

(3) “The penalty provided forapostasy shall be remittedwhenever the apostate recantsapostasybeforeexecution”(12).

InFebruary2015,Article(126)onapostasyoftheSudanCriminalActwasamendedbyaddingfiveclausestotheoriginalArticle(13).Theclauses,asinthetextbelow,includedquestioningthegenealogy of theMessenger, peace be upon him, questioning the credibility of the Qur’an,excommunicating(takfir-accusingaprofessedMuslimofbeingan‘unbeliever’)theCompanions(Sahaba) and questioning the genealogy of Saiyyda ‘Ā’ishah. The new five clauses lack anybackingastotheirrelationwithapostasy inIslam.Inadditiontothis,itissurprisingthatifanapostate recantsand renouncesapostasy, theArticleprovides fora ‘mandatorypunishment’with whipping or imprisonment for a term not exceeding five years. In conformance to theconceptualunderstandingofArticle(126),renunciationofapostasy legallyresultsina‘lackofcause’. In the context of the legal framework, we cited the fact that the apostasy offencebreaches several charters and legislations. However, the amended provision of Article (126)

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breaches the very principle of justice as renunciation denotes cessation of claim. This is sobecauseifapostasyisfollowedbyrenunciation,theywillcanceleachotheroutresultinginthelackofacausetobuildacaseonandhencethereisnojustificationforthepunishmentprovidedforintheamendedversionofArticle(126).TheprovisionofamendedArticle(126)states:

(1) Thereshallbedeemedtocommittheoffenceofapostasy(Ridda)(a) “…everyMuslim,whopropagatesforrenunciationofthecreedofIslamorpublicly

declareshisrenouncementthereofbyexpressstatement,orconclusiveact”.(b) “whoeverquestionsthecredibilityof,orinsults,MohammedtheMessengerofGod,

peacebeuponhim,publiclybyanyconclusiveact”(c) “whoever questions the credibility of the Holy Qur’an by citing contradiction,

revisionism,orotherwise”(d) “Whoever excommunicates (act of takfir- leveling the charge of unbelief) the

CompanionsofMohammedtheMessengerofGod,peacebeuponhim,collectively,ortheir‘Masters:AbuBakr,orUmar,orOthman,orAli,givingoneselfpermissibilityandlawfulness(halal)toengageinthisdenunciation”

(e) “WhoeverquestionsthemoralintegrityandrighteousnessofĀ’ishah,theMotheroftheBelievers(ummal-mu'minīn),withrespecttomattersinwhichherinnocencehasbeenestablishedbytheHolyQur’an”

(2) Whoever commits apostasy shall be given a chance to repent during a period to bedeterminedbythecourt;whereheinsistsuponapostasy,andnotbeingarecentconverttoIslam,heshallbepunishedwithdeath.

(3) The penalty provided for apostasy shall be remitted whenever the apostate recantsapostasybeforeexecutionandmaybepunishedwithwhippingandimprisonmentforatermnotexceedingfiveyears.

Herewe notice that the amended Article has been broadenedwith respect to the cause ofapostasy.Itisworthmentioningherethatthereisajurisprudential (fiqhi),historicalcontroversyamongstdifferentIslamicSchools.TheseschoolscomprisethePeopleoftheBook(theQur’an)andSunnah(14),theQuranites(15), Shi’ites(16)andothers.Inviewofthis,theArticleconstrainsthereligiouspracticesofsomeIslamicgroupsbymakingtheschoolofthe‘PeopleoftheBook(theQur’an)andSunnah’thesolenormofcorrectreligiosity.ApostasybetweenReligionandPolitics

IfwecarefullystudytherecordofapostasylawsuitsinSudan,wewillfindoutthattheselawsuitshavebeenpredicatedonreligioushypothesesseekingtoaffirmaspecificmethodologyofIslamicreligious practices on the assumption that this methodology is the only correct one. Thismethodologyhasbeenemployedinitstotalityinpoliticalcontexts,whichareinseparablefromthepoliticalstatusquo.Toarriveatthismethodologyandputitintopracticeseveraltacticshavebeenemployed:-

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Firstly,confrontingpoliticalopponentsandreligiousrevivalists(mujaddids)andinthisparticularjunction,theconflictbetweenthemethodicapproachesofpoliticalIslam,ontheonehand,andother Islamic practices of piety, on the other, comes to the foreground. In the trial ofUstāzMahmoudMohammed Taha and 4 other Jamhuris (Republicans), (17) the casewas based onpoliticalreasons.TahacriticizedtheSharialawsof1983inapamphlettitled‘EitherThisortheFlood’issuedanddistributedonDecember25th1984.Thepamphlet,whichwaspresentedbytheprosecutionasanexhibitbeforethecourt,demandedrepealingtheSharia lawsof1983.ThemanifestooftheJamhuri(Republican)Party,whichwasfoundedbyMahmoudMohammedTaha,AminMustafaat-Tinai,AbdulQadiral-Mardhi,MansourAbdulHamidandMohammedBakheitHabba(18), states that thepartycalls foran independentSudaneseRepublicandposesanewIslamic doctrine based on absolute individual freedom and universal social justice. Taha’srejection of, and opposition to, the Sharia Laws of 1983 were consistent with the originalmanifestoof the Jamhuri (Republican)Party. IncloseconnectionwithTaha’scase, it isworthmentioningherethatacriminalcasewasfiledagainstDr.Shamsad-DeenAlAminDawalBeitwhoisregardedasanIslamicrevivalist(mujaddid);thechargeofapostasywasleveledagainsthimaswell.

Secondly, confronting religious opponents: this came to the foregroundwhen theQuranites(PeopleoftheQur’an)descendingfromtheHausaethnicgroupweretargeted.ThetrialsheldfortheQuraniteswerepredicatedonthewaytheirreligiouspracticesandritesdifferedfromthemethodologyofthepeopleoftheBook(theQur’an)andSunnah;themethodologyofthepeopleoftheBook(theQur’an)andSunnahrepresentsthedoctrineparexcellenceofthecurrentregimeintheSudan(19).

Thirdly,monopolyontheexegesisofQur’anictexts:inthechargesofapostasy,scholarswhoowetheirallegianceandloyaltytotheregimeresortedtomonopolizingtheinterpretationofIslamictexts by employing fanatic doctrines as evidenced by the case of the Imam of Dar Al-SalamMosqueinOmdurman,seethesixth,seventh,twelfthandthirteenthcases.

Fourthly, monopoly on interpreting Islamic History: scholars loyal to the governmentmonopolizedtheinterpretationofIslamicHistoryinordertoincriminatethosewhointerpretthishistoryintermsotherthanthoseconsistentwiththephilosophyofPoliticalIslam-witnessthecasesofAlNayelAbuQurounandMohammedTahaMohammedAhmed.Seethethirdandfourthcases.

Fifthly,lawenforcementofficersidentifiedthemselveswiththedominantpoliticalpowerand,consequently,amethodologyrooted inthepoliticalapplicationof thedoctrineof theregimecame to the foreground and took the upper hand via the leverage of the ‘People of theBook(Qur’an)andSunnah’.This isattested toby thecasesofFatima,MohammedAhmedal-

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Disouqi (al-Baron),Mrs.Monaand journalistMarwaat-Tigani,seethefifth,tenth, fourteenthandfifteenthcases.

Sixthly,theapostasychargestargetedrevivalists(mujaddids)whoissuedbooks,leaflets,etc.andbloggerswhopostedArticles;casesinpointincludeMahmoudMohammedTahaandbloggerslikeShamsad-DeenAlAminDawalBeit,seethefirst,second,thirdandeighthcases.

RecordsofApostasyLawsuitsintheSudan

FirstCase:thetrialofMahmoudMohammedTaha

OnNovember18th,1968,theKhartoumShariaHighCourtwithJudgeTawfiqAhmedAl-SiddiqpresidingissuedarulingconvictingEngineerMahmoudMohammedTahatheleaderofJamhuris(theRepublicans)ofapostasyinḥisbah(accountability)lawsuitnumber1035of1968(20),whichwas filed by two of the leaders of the Islamic Charter Front: Al Amin Daoud and HusseinMohammedZaki.ThecourtruledinabsentiathatUstāzMahmoudhadapostatizedfromIslam.UstāzMahmoudhadrefusedtoappearbeforethecourtpointingoutthatthecourtdidnothavetherequiredjurisprudence.ThecourtalsoruledthathiswifeshouldbedivorcedbecauseshewasaMuslimandshouldbedivorcedonthebasisofdifferenceofreligion.Itshouldbenotedthatthistrial involvedjudicial irregularities includingof:breachingArticle(5)oftheSudaneseShariacourtslaw,whichdoesnotpermitShariacourtstolookintocriminallawsuits.

Backgroundtothetrial:apparentlythechargeofapostasywasbasedonthereligiousviewsofUstāzMahmoudMohammedTahawithrespecttoauthenticityprayer(Al-Asalahprayer,i.e.aspecialprayer,whichheclaimedtohavereceivedfromGodaspropagatedbyhisdetractors)andhiscontentionthatzakat(alms-giving)andjihad(struggling,fightinginthecauseofAllah)arenotoftheoriginsofIslam.However,ifwelookintotherealcauses,wewillrealizethatthetrialcameinthewakeofMahmoudMohammedTaha’soppositiontotheissuewhichprevailedinthepoliticalarenain1968-thatoftheproposedIslamicconstitution.

SecondCase:thetrialofMahmoudMohammedTahaandothers

OnJanuary7th,1985,thefirstsessionofthetrialofEngineerMahmoudMohammedTahaand(4)ofhisdiscipleswasheldbeforeoneofthecourtsknownasthe‘promptjusticecriminalcourt,withJudgeHassanIbrahimAlMahlawipresiding.‘Promptjusticecourts’wereformedfollowingthedeclarationofSharialawsintheSudanin1983pursuantto(Presidential)decreenumber35of1405AH.ThecourtlookedintoaPolicereportfiledunderArticle(93)oftheCriminalCode1983-‘incitinghateagainstthestate’.Thecodedidnotprovidefortheapostasycrime;however,thecourtsentencedthedefendantstoexecutiontobeaccompaniedbycrucifixionandaddedtoitsjudgmentgrantingthedefendantstherightto‘repent’beforecarryingoutthesentence.The

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ruling did not have any legal support; nevertheless, the court automatically referred thejudgmenttotheCourtofAppeal,whichwaspresidedoverbyJudgeAlMikashfiTahaAlKabashiwithShariajudgesHajjNourandSirAlKhatimHamidinthepanel.InaffirmingthejudgmentoftheCourtofFirstInstance,theCourtofAppealbaseditsaffirmationontheprovisionofArticle(3) of the 1983Case Law (referred to as the ‘lawof sources of judicial rulings’ in theArabicoriginal’),“…notwithstandingtheprovisionsofanyotherActandintheabsenceofaprovisionruling the incident…etc.” in addition toArticle (458/3) of theCriminal andPenal Code1983(whichpermitsinflictingShariapunishment)andaffirmedthedeathsentenceaddingthechargeofapostasy,whichwasnon-existentintheCriminalandPenalCodeActof1983.Thisbreachedtheestablishedlegalnorm:“nopunishmentandnocrimeexceptwithprovision”.TheCourtofAppealalsoaddedconfiscatingTaha’sbooksandorderedthatafuneralprayershouldnotbeperformedforhimandthatheshouldnotbeburiedinaMuslimcemetery.ThejudgmentwasraisedtothePresidentoftheRepublic,Ga’farNimeiry,toapproveitwithoutpassingthroughtheSupremeCourt.TheformerPresidentapprovedtherulinginspiteofArticle(247)oftheLawofCriminalProcedure,whichprohibitstheexecutionofapersonwhoismorethanseventyyearsofage(21).TahawasexecutedatKober(originallyCooper)PrisoninKhartoumNorthonJanuary18th,1985.HisbodywascarriedinahelicoptertoanareathatremainedundisclosedbytheSudanesePrisonAuthoritiesuntilthepublicationofthisreport.Thedeathpenaltyfacinghisfourdiscipleswas rescinded by virtue of measures called istitaba (invitation to repent), which were notprovidedforbylaw.Laterin1985,AsmaaMahmoudMohammedTaha(Taha’sdaughter)andAbdulLatifOmerHasabAllah,throughtheirlegalrepresentativesadvocatesTahaIbrahim,‘AbdinIsmailandothers,fileda constitutional challenge before the Constitutional Circuit in the SupremeCourt against theGovernmentoftheSudan,whichwaspresentedinfilenumber1406AH(22).Thechallengewasbased on the fact that the ruling issued against Mahmoud Mohammed Taha breached theconstitution;thechallengewaspredicatedonthefollowing:

• Usurpingtheconstitutional rightsof Jamhuris (theRepublicans)becausetherewasnochargeofapostasyintheSudaneseConstitutionof1973andtheapplicablelawspursuanttothisconstitution.

• ThemistakemadebyofthePresidentoftheRepublicinapprovingtheconvictionandthepenaltyinordertodisposeofpoliticalopponents.

• ThemistakemadebytheCourtofAppeal inaffirmingthedecisionoftheShariaCourtagainstMahmoudMohammedTaha.

• The court lacked independence and justice: details indicating that the trial was aconspiracybetweentheformerPresidentandsomeofhisadvisorsactuallydesignedtodisposeofMahmoudMohammedTahawerepresentedinthehearing.

• Onthebasisoftheabovementionedfacts,theConstitutionalCircuitintheSupremeCourtannouncedthatthedecisionmadebytheCriminalCourtandaffirmedbytheCourtofAppealwithrespect toMahmoudMohammedTahaandtheseconddefendant (AbdulLatifOmerHasabAllah)wasnull(23).

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ThirdCase:TheTrialofAlNayelAbuQuroun

OnMay24th2001,theSudanScholarCorporationissuedafatwā(Islamiclegalpronouncement)signedby(27)(24)oftheso-called‘Islamistscholars’.Thefatwācenteredroundexcommunicating(takfīr-declaringaMuslimasanunbeliever)AlNayelAbdulQadirAbuQurounontheclaimthathe attempted to distort Islamic History by employing utter fraud, deception and insultingscholars.ThefatwawasissuedafterAbuQurounhadpublishedabookofhisauthorshiptitledAhibbai (My Loved Ones). The book addressed the issue of interpreting some events in thePropheticBiography (Al-sīra al-Nabawiyya) and thebiographiesof theProphet’s Companions(SiratAlSahabah).Afterreleasingthe fatwastatement,the(27)scholarsandothersmet inasession to have a discussionwith AbuQuroun on his publication:Ahibbai (My LovedOnes).FollowingthisdiscussiononJune6th,2011,Mr.AbuQurounsentamessagetothePresident’sadvisor for ‘Authentication’ Affairs (Authentication is a literal translation of the Arabic term‘ta’seel’. What is meant by ‘authentication’/ta’seel in the juristic project of Islamization isredraftinglawstoconformtoSharia).InthismessagehedeclaredhisrepentanceanddisavowalofeverythingmentionedinAhibbai(MyLovedOnes)(25).IfwebearinmindthatthetrialofAbuQurounwasheldin2011underArticle(126)beforeitwasamendedin2015,wewillrealizethatlevelingthechargeofapostasyagainstAbuQurounbreachedthelegalnorm:“nopunishmentandnocrimeexceptwithprovision”.

FourthCase:TheTrialofMohammedTahaMohammedAhmed

On April 12th, 2005, the Khartoum-based Al Wifaq, a politically oriented daily newspaper,publishedinissuenumber2568anArticlebyDr.AlMiqrizi.TheEditor-in-Chief,MohammedTahaMohammedAhmed,criticallyrespondedtotheArticlesayingthatDr.AlMiqrizididadisserviceto the Honourable Prophet, peace be upon him. On April 12th, 2005, the Sudan ScholarCorporationissuedastatementgivingafatwachargingjournalistTahawithapostasyforhavingpublishedAlMiqrizi’sArticlearguing that ‘whoevercirculatesunbelief (kufrI) isanunbeliever(kafir)’.Dr.AhmedKhalidBabikir, the Secretary-General of the IslamicFiqh Academy, Sheikh‘AtiyyaMohammedSa’eed,memberoftheSudanScholarCorporation,SheikhAbdulHaiYusuf,HeadoftheDepartmentofIslamicCulture,UniversityofKhartoumandDr.‘AishaAlGhabshawi,memberof the IslamicFiqhAcademyfiledapolicereportat thePublicProsecutor’sOffice inNorthernKhartoumunderArticles(125)and(126)oftheCriminalAct1991andArticle(19)ofthePressandPublicationsActagainstMohammedTahaMohammedAhmed.ThetwoArticlesoftheCriminalAct1991address insultingcreedandapostasy.Consequently,atrialwasheldtohear a case against Mohammed TahaMohammed Ahmed at the General Criminal Court inKhartoumwithJudgeIsmatSulaimanpresiding.AcampaignwasorganizedbyImamstoaddressthis issue in Friday sermons. The court held its sessions under the pressure of a campaign

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organizedby1000fanaticMuslimswhocarriedplacardsexcommunicatingandthreateningTaha.ThecampaignwasaddressedononeoccasionbySheikhAlNazirAlKarouri, the Imamof theMosqueoftheMartyrs’Complexinal-Muqran,whodenouncedtheincident.ThecasewasclosedandwrittenoffandTahawasreleasedonMay5th2005afterdisavowingthemisconducthewasaccusedof(26).

FifthCase:

In2006AlFashirSeniorProsecutorfiledapolicereportunderArticle(126)oftheCriminalAct1991againstMs.Fatima(notherrealname).ThepolicereportwaswrittenoffafterFatimawasreferredtoAlFashirHospitaltobemedicallyexamined.ThemedicalreportissuedbytheInternalMedicineDepartmentinthehospitalstated:“Fatimasuffersfromirritablebowelsyndromeandisincapableofcontrollingheremotionaloutburstswhenangry”.

Backgroundtothepolicereport:Roundfouroneafternoon,aPolicemanaffiliatedtothePublicOrder Police inAl Fashir began to harassMs. Fatimawhile shewas selling vegetables in thecourtyardofamarketknownas‘HajarQado’inAlFashirinNorthDarfurState.AccordingtoMs.Fatima,thePolicemanpersistentlycontinuedattemptingtoseduceher,employingenticementandintimidation.Inasurprisingmove,FatimadefendedherselfbygrabbingthegenitalsofthePolicemanandrefusingtoletgoofhimexceptinfrontofthePublicProsecutornotwithstandingtheblowsshereceivedfrom(9)membersofthePublicOrderPolicewhohadhurriedtothescenetohelptheirfellowPoliceman. IntheProsecutor’soffice,theprosecutortriedtocalmFatimadownandaskedhertosay‘PrayersandpeacebeupontheProphet’.Herepeated‘SayprayersandpeacebeupontheProphet’butshekeptsilent.HerepeatedthisandFatima’stearsdropped.TheProsecutorsaid,“Aren’tyouaMuslim?Say‘PrayersandpeacebeupontheProphet”.Sheretorted,“Yes,I’mnotaMuslim.WehaverenouncedthiskindofIslamleavingittothelikesofyou”.TheProsecutorrepeated‘SayprayersandpeacebeupontheProphet’.Fatimarespondedsaying,“ItoldyouI’mnotaMuslim”.Fatimasaidhedidnotbotherabouthernakedbodyafterherclothesweretornup;hedidnotbotheraboutthefactthatshewasbeatenup.Heorderedfilingapolicereportagainstherunderthechargeofapostasybeforereferringhertoamedicalexamination.

SixthCase:

On16thJuly,2008,theCriminalCourtofHaial-NasrwroteoffacasecomprisingchargesunderArticles(126)apostasy,(77)‘publicnuisance’and(69)‘breachingpublicpeace’oftheCriminalAct 1991. These charges were leveled against Yahya Omer Ibrahim, Sulaiman MohammedIbrahim, Zakaria Abdul Allah andMohammedMusaOmer for beingmembers of a ‘Quranistgroup’ whosemembers considered the Qur’an to be the only source of Islam, rejected the

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PropheticSunnah(i.e.thesecondprimarysourceofIslamiclaw)andpracticedcertainritesthatrancountertotheteachingsofIslamaccordingtotheclaimmadebythePolice.Thecourtlearnedthatthegroupusedtopracticeitsritesinakhalwa(religiousschoolwhereboysstudytheQur’anbeforegoingtotheprimaryschool)inahouseespeciallyassignedforritualpracticesinMayosuburb, south of the capital city Khartoum. According to the claimsmentioned in the brief,membersofthegroupusedtoperformFridayprayerinfourrakʿahs(prostrations),readQur’anicchapterssilentlyineachrakʿah(prostration)andperformtheprayerwithoutazan(calltoprayer).Also,themembersofthegroupdidnotperformwuḍūʾ(ablution)inthewayMuslimswoulddobefore prayer. After the members of the group denounced their creed, the Judge made arecommendationtotheReligiousAffairsAuthority,whichisaffiliatedtotheMinistryofGuidanceandEndowments, to teach themembersof thegroup thebasicsof Islamic actsofdevotion.Accordingtoinformationinthefilesofthecourt,Haial-NasrPolicecontinuedtowatchtheplacewhere these fourmenused toperformtheirworshippracticesandactivitiesafter theywerereleased because the Police received reports saying that the group resumed practicing itsreligious rites inamannerbreaching the teachingsof Islamas the investigatordescribed thegroup’sreligiousritesbeforethecourt(27).

SeventhCase:

On November 15th, 2015, a combined force of the Police and elements of the NationalIntelligenceandSecurityService(NISSI)raidedoneofthelocationsoftheQuranitesandarrested(150)people.Twenty-onewomenandchildrenwerereleasedimmediatelyand(129)menwerelockedupandchargedwith‘disturbanceofpublicpeace’,‘publicnuisance’andapostasy,Articles(69),(77)and(126)oftheSudanCriminalAct1991respectively.Mostofthedefendantswerereleasedwithbailwhereasothers,whoappearedbeforecourtsandwereprosecutedin2008,werekeptundercustodyawaiting trial. Following thesearrests,onDecember22nd2015, thecourt of Hai al-Nasr, south of Khartoum wrote off the charges leveled against the (129)defendantsunderArticles(126)apostasy,(77)‘publicnuisance’and(69)‘disturbanceofpublicpeace’oftheSudanCriminalAct1991(28).

BackgroundtothePolicereport:ThechargeswereleveledagainstthedefendantsonthegroundsthattheypracticedtheirreligiousritesinconsistencywiththemethodsoftheQuranitesattheirlocationinAlAndalussuburbinMayoareasouthofKhartoum.Thisinformationwasgivenintheofficialstatementoftheinvestigatorbeforethecourt.Theinvestigatorsaidthatmembersofthegroup adhered to the Qur’an and did not recognize Sunnah citing the following instance:performingFridayprayersilentlyinfourrakʿahs(prostrations)insteadoftwo[unlikethepracticeofthepeopleoftheBook(theQur’an)andSunnahwhoperformFridayPrayer intworakʿahs(prostrations)andrecitetheQur’anloudly].Theinvestigatoraddedthattheydidnotperformazan(calltoprayer),iqama(secondcalltoprayerafterazan),anddeliveredthesermonafternot

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beforeprayerinadditiontodifferencesinwuḍūʾ(ablution)-theyonlywashedtheirfacesandhands.

EighthCase:

OnFebruary10th2011,thePolicearrestedDr.Shamsad-DeenAlAminDawalBeitinJamhuriaSt.inKhartoum.HewasthenfacedwithchargesunderArticles(126)apostasy,(77)‘publicnuisance’and(69)‘disturbanceofpublicpeace’oftheSudanCriminalAct1991inpreparationforhistrialonDecember6th,2015.Dr.Shamsad-DeenisoneoftheSudanesethinkers,whomaintainsanactiveinterestinissuesofdemocracy,multiculturalism,humanrights,enlightenmentandIslamicreformation. In 1997 elements from the National Intelligence and Security Service (NISS)confiscated4000ofhisbooksandinviewoftheharassmenthewassubjectedtobythesecurityapparatus,heleftforEgyptwherehelivedfortwoyearsbeforereturningtotheSudanin2000(29).Dr.Shamsad-Deenlaunchedthe‘readingtopromotechangeinitiativeandissuedtheSudanesemagazineAlHadatha(Modernity)(32).

NinthCase:

OnMay11th,2014,AlHajjYusufCriminalCourtconvictedMrs.MariamIbrahimofadulteryafterdeclaringthathermarriageinachurchwasnullandvoidbecauseshewasbroughtupasaMuslimaccordingtotestimoniesgiveninthecourtbysomeofherfamilymembers.Thepunishmentofadultery under Article (146) of the Sudan Criminal Act 1991 is 100 lashes if the convict isunmarried. Mariam was also convicted of apostasy and was sentenced to death for havingconvertedtoChristianityfromIslam.Article(126)oftheSudanCriminalAct1991stipulatesthedeath penalty for a person convicted of apostasy defined as a Muslim “who propagatesrenunciationofIslamorpubliclydeclareshisrenunciationthereof”.ThesameArticleprovidesfordroppingthedeathpenaltyifthepersonconcerneddisavowshisapostasypriortocarryingoutthepunishment.

OnMay23rd,2016,theCourtofAppeal issuedadecisiontowriteoffthejudgmentofAlHajjYusufcourtandannultheconvictionofMariamYahyaofapostasyonthebasisofherunstablepsychologicalconditionalbeittherewasamedicalreportindicatingheroverallwell-being(30).

TenthCase:

InMay2014,AlQaḍārifCriminalCourtwroteoffchargesleveledagainstMrs.Mona(notherrealname)whowaschargedofapostasybytheauthoritiesconcerned.Mrs.MonawasconsequentlyforcedtorenounceherChristianfaithandembraceIslaminordertoavoidthedeathpenalty.

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APoliceofficerintheNationalNumberOfficeinAlQaḍārifcityleveledacriminalchargeagainstMrs.Monawhenshewasintheprocessofapplyingforanationalnumbercard.Theapplicationformofthenationalnumbercardincludesaboxwheretheapplicantissupposedtowritethereligionofhis/herparents.TheOfficerleveledthecriminalchargeagainstMrs.MonawhenshewroteintheboxthatsheisChristian,married,motherofeightchildrenandthatherhusbandisChristianwhereasherfatherisaMuslim(31).

EleventhCase:

OnNovember3rd,2015,claimantSharifMohammedAliKadoukfiledPolicereportnumber1851atthePoliceStationinAlShajarasuburbinKhartoumagainsthis24yearsoldsonAl-SheikhSharifAliunderArticles (144) ‘intimidation’and(126)apostasyof theSudanCriminalAct1991.Mr.SharifsaidhissonworeacrosstoindicatethathehadconvertedfromIslamtoChristianity.InthefirstcourtsessiononDecember9th2015,theJudgestatedthatthesessionwasadjournedtohavelegalsupportfromadelegateoftheMinistryofJusticebecausethedefendantfacedchargespunishablebythedeathpenalty.AsessionwasheldonDecember29th,2015inwhichthecourtdecidedtostoptheproceedingsofthecriminalcaseagainstthedefendantonthebasisofarequestmadebytheclaimant,thedefendant’sfather,toreleasethedefendantandallowtheclaimant to refer him to the authorities concerned to receivemedical treatment. The courtacceptedthisrequest(32).

TwelfthCase

OnDecember2nd,2015,agroupof (27)persons, including threechildren,appearedbeforeacriminalcourtinthecapitalKhartoumonthebackdropofapostasychargesunderArticle(126)oftheCriminalActafterbeingchargedbytheauthoritiesofaffiliationtoaMuslimsectwhosemembersadheretotheQur’anandrejectthePropheticSunnah(hadiths:traditionscomprisingthewordsanddeedsofProphetMohammed,peacebeuponhim).MembersofthegroupwerearrestedonNovember3rd2015whileattendingapublicdebateheldinasmallmosque(zawiya)in the western neighborhood of Al Andlus suburb(33)to the south of Khartoum. The arrestsincludedtwoImamswhoparticipatedinthesermonsgiventotheaudienceinadditiontothreechildrenatleast.TheSudaneseMinisterofJusticeintervenedtostopthetrial;herequestedthefileofthecaseinaccordancewiththepowersvestedintohimasprovidedforinArticle(58)oftheCriminalProcedureAct1991.ThefileisstillintheMinistryofJustice.[TheAttorney-Generalmayatanytimeaftertheinvestigationsarecompletedandbeforeajudgmentbyacourtoffirstinstanceisissuedinacriminalcasemakeasigned,substantiateddecisiontostoptheproceedingofacriminalcaseagainstadefendantandhis/herdecisionshallbefinalandunchallengeable.Inthiscasethecourtshallstopitsproceedingandissuethenecessaryordertoendthecriminalcase.]

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ThirteenthCase:

ThisisthecaseoftheImamofDarAl-SalamMosquewhowasacquittedbythecourt,butnotonthebasisofupholdingtheprincipleoftherighttobeliefandreligiouspractices.TheCriminalCourt of Dar Al-Salam with Judge Abdul Hamid Madibbou presiding acquitted the Imam ofAbūBakraṣ-ṢiddīqMosqueofthechargeofapostasy.The judge’sdecisionwasbasedontheweaknessoftheevidencepresentedandonthefactthatithadbeenproventhattheImamwasnotanapostate.TheImamwaschargedwithmaintainingtheviewthatprostrationtoanentityotherthanGodispermissible.ThedetailsshowedthattheImamofDarAl-SalamMosquestirredcontroversybetweenhimandotherswhenaccordingtotheclaimanthesaid inFridayprayerthatitwaspermissibletoprostratetoanentityotherthanGodcitingtwoversesfromtheHolyQur’antosupporthisviewpoint.Followingthis,theinhabitantsoftheneighborhoodformedacommittee to have a discussion on this viewwith the Imam.However, the Imam refused toparticipateinthediscussionandthispromptedfilingaPolicereportagainsthimunderArticle(126) apostasy. When interrogated the defendant explained that he meant nothing byprostrationexceptbowingandnotthekindofprostrationinvolvingritualizedbodilymovementsasinprayer(34).

FourteenthCase:

On May 7th 2017, Mohammed Salih al-Disouqi, famously known as ‘al-Baron’, submitted apetitiontotheCentralCourtofOmdurmanforMuslimPersonalMatterstochangehisreligionfromMuslim to ‘non-religious’; however, the petitionwaswritten off. OnMay 8th 2017, al-DisouqisubmittedarequesttotheprosecutorofcentralUmmBadainOmdurmanaskingtheprosecutortointerveneinordertochangehisreligionfromMuslimto‘non-religious’.Promptlythe prosecution filed a Police report against him under Articles (126)- apostasy and (69)-breachingpublicpeaceoftheSudanCriminalAct1991andissuedanordertoputhimincustody.OnMay11th2017,hewasreferredbythePublicProsecutortoamedicalexamination,whichwasconductedbyapsychiatristinsidethebuildingoftheMinistryofJusticeinKhartoum.Followingthis,theAttorney-GeneralwroteoffthePolicereportonthebasisofamedicalreportandArticle(8)of theSudanCriminalAct1991,which stipulates that (i) “There shall beno responsibilityexceptuponamaturepersonoffreewill”,(ii)“Thereshallbenoresponsibilityunlessanunlawfulactisdonewithintentorbynegligence”(35).

FifteenthCase:

On September 18th 2017, the Community Police arrested journalist Marwa al-Tigani in arestaurantinCentralKhartoumafterfilingaPolicereportunderArticles(126)and(125)oftheCriminalAct:apostasyandinsultingreligionbecauseofArticlesshehadpostedonherpersonalFacebookpageandAlHiwaralMotamadin(CivilizedDialogue)website(36).Afterspendingthreedays incustodyatoneof thecellsof thePublicOrderPolice inKhartoumNorth,Marwawas

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released.Uponherrelease,shesaidthattheyorderedhertonotdisclosewhathadhappenedtoherinreturnforwritingoffthePolicereport.SixteenthCase:On1stOctober2017,theKhartoumPolicearrestedthefanaticIslamicproselytizer(da'i),MuzamilFaqirifollowingPolicereportnumber362of2017accusinghimofapostasyunderArticle(126)oftheSudanCriminalAct1991.HewasinterrogatedbytheprosecutorofAlKalaklasuburbsouthofKhartoum(37).

Background:thechargeagainstMuzamilFaqiriwasleveledafteraPolicereportwasfiledby(25)muhtasibsandlawmen(amuhtasib,whichisthesingularofmuhtasibs, isasortofahalfway-house official between judge andmagistrate, i.e. an ombudsman/inspector, concerned withpreservingpublicmorality).APolicereportwasfiledaccusingMuzamilFaqiriofdisparagingtheMotheroftheBelievers(ummal-mu'minīn)al-Saiyyda‘Ā’ishahbintAbīBakr,thewifeofProphetMohammed,peacebeuponhim.

UndertakingIstitaba’procedures:

InthecaseofMuzamilFaqiriandothercasesoutlinedabove,therearecertainirregularitiestobenotedandhighlighted.

Thereisaphilosophicalcontradictioninthelawwithrespecttoistitaba’(invitationtorepent).Legally, the judge isactually thecourtmanifest; it isonly logical that thepracticeof istitaba’(invitationtorepent)shouldbeassignedtohim/her.Thejudgeisthelegallyspecializedpersonaccording to the Sudanese Law of Criminal procedure to preside over, and adjudicate, allprocedurespertinenttorepentance.Inthisregard,wehavetopondersomeimportantissues.

Firstly,intheSudanesecase,commissioningapersonfromtheIslamicFiqhAcademy,whichisaffiliatedtotheSudaneseScholarCorporation(38),toundertake Istitaba’(invitationtorepent)proceduresunderminesjusticeandfairness.ThisissobecausetheSudaneseScholarCorporation-accordingtoitsrecords-isgenerallyviewedasowingitsallegiancetotherulingparty.Moreover,itsmethodologiessupportissuespropagatingextremismandaffiliationtotheSudaneseScholarCorporationissubjecttothepoliticalattitudesoftheindividual.TherearenoselectivecontrolcriteriatoindicatethequalificationsofthemembersoftheSudaneseScholarCorporationapartfromideologicalaffinitywiththereligiousdoctrineoftherulingpowerorpoliticalloyalty.

Secondly, the method of istitaba’ (invitation to repent) employed by the Sudanese ScholarCorporation in the courts cancels discussing the cause of apostasy whether it is thought orsomething else. In fact, thismethod has a propensity towards formal application of istitaba(invitation to repent) without recourse to argumentation and therefore, contradicts thephilosophy associated with faith. This method depends on enshrining istitaba (invitation torepent)andendowingitwithreligioussacredness.

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Thirdly, the court is theonly legally authorizedbody to address thedefendant andnootherpersonhasthisrightapartfromthebench.HencethefactthatdelegatesfromtheIslamicFiqhAcademypracticeistitaba(invitationtorepent)beforecourtsisablatantbreachoflaw.

Fourthly,legallytheSudaneseScholarCorporationandotherbodiesshouldcomplywithfatwasissuedbytheMinistryofJusticeandnotthereverse.

Fifthly,thewebsiteoftheSudaneseScholarCorporationcontinuestoadvocateissuesthataregenerallyviewedasviolatinghumanrights suchas themarriageofminors,excommunicating(takfir)membersof theDemocratic Front in theUniversityof Khartoumandother extremistpositionssupportingfundamentalismsuchasissuinganobituaryofOsamabinLaden(39).

Figure1:

ADiagramillustratingratesofapostasylawsuits1968-2017

Figure2:

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NumberofLawsuitsbyYear

Figure3:

ApostasyLawsuitsbyType

0

20

40

60

80

100

120

140

160

Male

Female

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TheImpactsAttendantonIssuingApostasyRulings:

Inviewoftherecordsofapostasylawsuits,theSudaneseauthoritieshavecontinuedtodealwithapostasy according to different legal tactics. This derives in no smallmeasure from politicalmotivesandfromadesiretoincorporateapostasyinthecriminallaw.Accordingtothepenaltiesinflictedandmeasurestakenbycourts,theAttorney-GeneralandthePoliceinapostasylawsuits,wecaninferthefollowingimpactsattendantonapostasyrulings:-

§ Thedeathpenaltymeansdeprivationoftherighttolife.AlthoughthejudgmentissuedagainstUstāzMahmoudMohammedTahawasannulled,theexecutiontookprecedenceanditbecameimpossibletofendoffdeprivingtheindividualconcernedoftherighttolife.TheConstitutionalCircuitoftheSupremeCourtwhichannulledthedeathpenaltypassedonalldefendantsexceptthefatherofthefirstclaimant(MahmoudMohammedTaha) because he had been executed already, stated in its decision: “It is no longerpossibletoresurrectaburiedlifeirrespectiveofthegravityofthemistakes”(40).

§ Deprivationoftheconstitutionalrightsassociatedwiththerighttobelief(41).§ Forcing spouses todivorcebyparading the ‘differenceof religion’ argumentas in the

rulingoftheShariacourtinthetrialofMahmoudMohammedTahain1968andlaterinthecaseofMariamYahyain2014.Inthelattercase,thecourtdeclaredthatMariam’smarriageinthechurchwasnullbecauseofhercreedandupbringingasaMuslim.Thiskindofdecisioninevitablyresultsincomplicationsaffectingthewholefamily-particularlywithrespecttothechildren,theirlegalstatusandinheritance-relatedmattersinwhichdifferenceofreligionconstitutesafactorofdisinheritance.

§ Confiscatingmovable and immovable property: In the trial ofMahmoudMohammedTahain1968,theShariaCourtissuedrulingsincludingconfiscatinghishouseinAlThawracityinOmdurman.Thisbetrayedthepoliticalnatureoftheruling.Therighttohousingand toowningproperty asprovided for in theUniversalDeclarationofHumanRightsArticle17(2):“Nooneshallbearbitrarilydeprivedofhisproperty”(42)hasnorelationtoreligion.Moreover,inSudantheuseofahouseisnotrestrictedtothepropertyowneralone; itextendstothewholefamily.Also,theCourtofCriminalAppeal inthesecondtrialofMahmoudMohammedTahain1985issuedadecisiontoconfiscatehisbooks.Thisvividly conjures up in one’s mind images of the Dark Ages and the deterioration ofknowledge; this isnot legallyorethicallyendorsable. Itwouldbea truismto say thatknowledgecannotbeconfiscatedbycourtdecisionsandanyattempttodosobreachesthe right to freedom of expression and the right of others to access and obtaininformation. It is surprising that thecourtorderedconfiscatingTaha’sbooksalthoughthere isnobenefit attached to this act. It seems that the court confuseddestruction,which is undoubtedly the ultimate goal of the ruling, with confiscation. It is worthmentioning here that the Court of Criminal Appeal in the second trial of Mahmoud

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MohammedTahain1985orderedthatafuneralprayershouldnotbeperformedforTahaand that he should not be buried in aMuslims’ cemetery. His bodywas carried in ahelicopter to a placewhich the Sudanese prison authorities never disclosed officially.ThereisnolegalorSharia(Islamic)provisiontosubstantiatethispartoftherulingandthe consequences attendant on executing it- his familywas barred from knowing hisburialplace.IntherealitiesoflifeinSudantherearereligiouselementspredicatedonthesocio-culturalpracticesofSufism(Islamicmysticism)wherebypeoplevisitthegravesoftheirrelativestoexpressfaithfulnesstotheirmemoryaswellastoshowotheractsofconstancy in remembering them.Moreover, the decision of forbidding his burial in aMuslimcemeteryisviewedaccordingtotheculturalheritageoftheSudanesesocietyas‘stigma’(43),whichextendstothewholefamily.Viewedinthislight,thejudgmentagainstMahmoudMohammedTahawasnotonlymeanttodeprivehimfromtherighttolife;buttoextendbeyondthatandpermanentlytainthisfamily,friendsanddisciples.

§ Inflictingadulterypunishment:underArticle(146)oftheSudanCriminalAct,thecourtinthecaseofMariamYahyaissuedarulingof100lashesasthedefendantwasnotmarried.

§ Lossof‘eligibility’:inthetrialof(Fatima)andlaterinthedecisionsoftheCourtofAppealinthecasesofMariamYahya,Al-SheikhSharifandMohammedSalihal-Disouqi(famouslyknownasal-Baron)recoursewasmadetomedicaldecisionsindicatingthecompromisedpsychological conditionsof thedefendants. Thesemedical decisionsexonerated themfrom ‘criminal liability’ according to Article (8) of the Sudan Criminal Act 1991(44).According to theSudaneseCivil Transactions Law1984,Article (22) the impactof thislegally extends to compromise eligibility to enjoy and exercise civil rights (45).Consequently,thisaffectsaperson’scapacitytoenjoyrightsandperformduties.Inotherwords, it represents one of the policies of employing law to ‘intimidate’ people bydepriving them of eligibility and projecting onto the persons concerned a state of‘insanity’, which might accompany these persons throughout life. The Sudanese lawincludes nothing to restore the situation to its correct status: “confirming wholeeligibility’. This runs parallel to deprivation of the right to life because it amounts to“deprivationofnormal life’.Needless to say, this isa situation thatmaygenerate thepossibilityoftheindividualconcernedactuallylosingeligibilityowingtothepsychologicaltorturepracticedagainstthisindividualbydescribinghim/heras‘lackingeligibility’.

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Recommendations:

o AbolishingthecrimeofapostasyasdefinedbytheSudanCriminalandPenalCode.o Taking immediatemeasures to remedy themoral injuries incurred by personswhose

‘eligibility’wastaintedbydegradingmeasurestakenbytheSudaneselawenforcementagencies.

o Just and fair compensation for the psychological and material damages incurred bypersonssubjectedtoviolationsrelatingtoapostasycharges.

SourcesandNotes:

1. The Sudanese Judiciary, Al-Sawabiq wa Al-Ahkam (Precedents and Judgments) 1986Journal:AsmaaMahmoudMohammedTaha,AbdulLatifOmerMohammedHasabAllah,claimantsvs.theGovernmentofSudan,defendantbeforetheConstitutionalCircuitintheSupremeCourt,adecisionwasmadebyMohammedMirghaniMabroukd,ChiefJusticeand Chairman of the Criminal Circuit, presiding and a panel of all the Justices of theSupremeCourt and Justicesof theConstitutionalCircuit: FarouqAhmed Ibrahim, ZakiAbdulRahmanandMohammedHamzaAlSiddiq.

2. The historical evolution of the Sudanese penal and criminal laws comprised five acts:1899,1925,1973,1983and1991(thelastactisapplicablenow).

3. ThesewerelawsdeclaredbytheformerSudanesePresidentGa’farMohammedNimeiry(1969-1985)onSeptember8th,1983.Undertheselaws,hedeclaredapplyingSharialawsandinstitutedhimselfImamofMuslims,orrather‘Amiral-Mu'minin’,whichtranslatesinto‘CommanderoftheFaithful’.

4. TheSudaneseJudiciary,Al-SawabiqwaAl-Ahkam,1986,op.cit.5. ḥisbah (accountability) lawsuit: a lawsuit filed bywhat is referred to as ‘muhtasib’ in

defenseof the rightofGodAlmighty.Hisbah is incorporated in thephilosophyof the‘propagationofvirtueandpreventionofvice’.TheSudaneseJudiciary,Al-SawabiqwaAl-Ahkam,1986,op.cit.

6. TheSudaneseJudiciary,Al-SawabiqwaAl-Ahkam,1986,ibid.7. TheclaimantswereAlAminDaoudandHusseinMohammedZaki.8. The Universal Declaration of Human Rights, Article (18). The UN General Assembly

adopted the Universal Declaration of Human Rights in Paris on December 10th, 1948underresolution217.

9. The International Covenant on Civil and Political Rights was adopted by the UnitedNationsin1966.

10. TheAfricanCharteronHumanandPeople’sRightswasformulatedin1982andbecameeffectiveasofOctober21st,1986.

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11. TheInterimNationalConstitutionoftheRepublicofSudan,2005(INC)12. Article(126)oftheSudanCriminalAct1991.13. AmendmentofArticle(126)apostasyoftheSudanCriminalAct2015.

14. The‘PeopleoftheBook(theQur’an)andSunnah’isanIslamicgroupthatrecognizesandagreestheCaliphateofAbūBakraṣ-Ṣiddīq,Umarbinal-KhattabandUthmanbinAffanaftertheMessenger,peacebeuponhim.

15. TheQuranitesconsidertheQur’antheonlysourceofreligiouspower.16. Shi’itesaremembersofanIslamicgroupwhobelievethattheCaliphatebelongedtoAli

binAbiTalibaftertheMessenger,peacebeuponhim.17. AbdulLatifOmerHasabAllah,MohammedSalimBa’shar,Tajal-DeenAbdulRazaqand

KhalidBabikirHamza,AlFikrahalJamhuriyya(theRepublicanThought)website.18. AlFikrahalJamhuriyya(theRepublicanThought)website:theemergenceofthe

Jamhuri(Republican)Party.19. TheAfricanCentreforJusticeandPeaceStudies.20. Seedefinitionofhisbah(accountability)claimabove.21. AlFikrahalJamhuriyya(theRepublicanThought)website.22. Al-SawabiqwaAl-Ahkam,op.cit.23. Ibid.24. Dr.MohammedAliBashir,theSudanScholarCorporation:thetextofthe‘repentance’

ofAlNayelAbuQuroun,July12th,2011.See,http://aoif.gov.sd/ao/modules/news/Article.php?storyid=15

25. Nabiminbiladas-Sudan(AProphetfromtheLandofSudan)bythethinkerAlNayelAbuQuroun:ADaringInterpretationofIslamicHistoryonMoses,thePharaohandInheritedExegesesoftheQur’an,Khartoum-basedAlSahafanewspaper,August25th,2011.

26. Theeditor-in-chiefoftheSudanesenewspaperAlWifaqannounceshis‘repentance’afterscholarsdemandedinflictingapostasypunishmentonhim,AlMuslimwebsite,29Rabīʿal-Awwal1426AH.

27. MonitoredbytheAfricanCenterforJusticeandPeaceStudies.28. Khartoum-basedAlSahafanewspaper,no.(6309).29. ‘Reading for Change’ initiative issued by the Democratic Thought series, which was

founded, together with Al Hadatha al-Sudaniyya (SudaneseModernity) magazine, byDr.Shamsad-DeenAlAminDawalBeit.

30. ‘The Sudanese authorities must immediately release the pregnant Christian lady andreviewthedecisiontoconvictherofapostasyandadultery’,theAfricanCentreforJusticeandPeaceStudies,May12th,2015.

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31. Twopriests fromSouthSudanfacingthedeathpenaltybecausetheyannouncedtheiroppositiontothecorruptionscandalinachurchinKhartoumNorth,theAfricanCentreforJusticeandPeaceStudies,June2nd,2015.

32. Article(58)theSudanCriminalProcedureAct1991:“TheAttorney-Generalmayatanytimeaftertheinvestigationsarecompleted,andbeforeajudgmentisissuedatacourtoffirst instance in a criminal case, make a signed, substantiated decision to stop theproceedingofacriminalcaseagainstadefendantandhis/herdecisionshallbefinalandunchallengeable.Inthiscasethecourtshallstopitsproceedingandissuethenecessaryordertoendthecriminalcase“.

33. MonitoredbytheAfricanCentreforJusticeandPeaceStudies.34. The ‘legal’memorandumsubmittedby advocatesRif’atMakawi,Al FatihHussein and

Sumaiyya Abdul Allah on behalf of Mohammed Ahmed al-Disouqi to the SudaneseAttorney-GeneralonMay7th,2017.

35. JournalistMarwaAlTigani,“TheylockedmeupforthreedaysandaskedmetokeepsilentinreturnforwritingoffthePolicereport”,September25th,2017.MarwaAlTigani isaSudanese journalist, civil rights activist and human rights advocate. Shewas arrestedtogetherwithagroupoffemalehumanrightsdefendersin2013duringthe‘Septemberprotests’.

36. ‘The Sudanese authorities arrest Muzamil Faqiri on apostasy charge’, Khartoum Postonlinenewspaper,October1st,2017.

37. SudaneseauthoritiesarrestMuzamilFagirewithaccusationofapostacyKahrtoumpostelectronicnewspaperIOctober2017.

38. TheSudanScholarCorporationwasfoundedintheearly1920s.Itsrolewasrestrictedtoorganizingactsofdevotion,which require fatwās (a fatwa is a legalopinionor rulingissuedbyanIslamicscholar)suchasconfirmingsightingHilalRamadan(Ramadannewmoon)andissuingfatwāsonreligiousmatterspresentedbytheSudanesebecausethemembers of the Corporation have thorough knowledge of the rules of religion. OnDecember1st,1999,accordingtothewebsiteoftheCorporation,theCorporationwasrenewedand itsmembershipwaschosenof fifty selectedpersons.All theannouncedgoalsof theCorporationarepivotedonreligionand the roleof theCorporationas togiving advices to individuals and society and propelling a ‘renaissance’ in the IslamicWorld.InthetrialofMariamYahya,SheikhJalalAl-DeanAlHumamwassecondedtothecourt from the Islamic Fiqh Academy to undertake istitaba’ (invitation to repent)proceeding.

39. WebsiteoftheSudanScholarCorporation.40. TheSudanJudiciary,Al-SawabiqwaAl-Ahkam,op.cit.

41. Article(38),theInterimNationalConstitutionoftheRepublicofSudan,2005.

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42. Article17(2)oftheUniversalDeclarationofHumanRights.43. Asynonymof‘stigma’inSudanesecolloquialArabicis‘shame’;stigmaisasubstituteof

‘shame’andthefrequencyofusingthewordrisesinsituationswheremediaalignedwiththeauthorityprevail,carriedawaybywhatisknownas‘religiouslegitimacy’asinthecaseofdeclaringSharialawswhentheformerSudanesePresidentGa’farNimeirywasdeclaredImamofMuslims.

44. ‘Responsibility’[usedtodenotealahliliyya(eligibility],Article(8)oftheSudanCriminalAct1991.

45. Article(22)oftheCivilTransactionsLaw1984.