I just noticed that my post was edited because I refered to the quran as a novel..lol..hilarious

Yes the honour killings are very sad, but what I'm talking about is Islamic Law.
Let's look at this verse and we'll see how it's interpreted in many countries under Islamic law.
"Any one who, after accepting faith in Allah, utters Unbelief, except under compulsion, his heart remaining firm in Faith -
but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty." Surah 16: 106"The Muslim world suffers from institutionalised violence against apostates. Saudi Arabia, Pakistan, Iran,
Indonesia and Egypt all have laws on the books that punish apostasy with death."
http://www.guardian.co.uk/commentisfree/2007/sep/17/supportingislamsapostateshttp://www.youtube.com/watch?v=ZMAZR8YIhxIHere's one featuring everybody's favourite - RIchard Dawkins. He finally gets the admission at the end of the clip.
http://www.youtube.com/watch?v=K1b0QKO1rJQAlso..
The principle of Al-Takeyya The Arabic word, "Takeyya", means "to prevent," or guard against. The principle of Al Takeyya conveys the understanding that Muslims are permitted to lie as a preventive measure against anticipated harm to one's self or fellow Muslims. This principle gives Muslims the liberty to lie under circumstances that they perceive as life threatening. They can even deny the faith, if they do not mean it in their hearts. Al-Takeyya is based on the following Quranic verse:
"Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution (prevention), that ye may Guard yourselves from them (prevent them from harming
you.) But Allah cautions you (To remember) Himself; for the final goal is to Allah." Surah 3: 28
According to this verse a Muslim can pretend to befriend infidels (in violation of the teachings of Islam) and display adherence with their unbelief to prevent them from harming him.
[urlhttp://www.islamreview.com/articles/lyingprint.htm[/url]
I probably should provide you with a couple of references, so here yu go:
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[1] General Assembly of U.N. Universal Declaration of Human Rights, Article 18
[3] Mohamed S. El-Awa, Punishment in Islamic Law: A Contemporary Study, (Plainfield: American Trust Publications, 2000), pp. 49-50, 53.
[4]Muhammad Iqbal Siddiqi, The Penal Law of Islam , (Lahore: Kazi Publications, 1979) p. 97.
[5] Abul A‘la Mawdudi, The Punishment of the Apostate According to Islamic Law, Lahore: Islamic Publications, 1963. English translation by Syed Silas Husain & Ernest Hahn, 1994. p, 17.
[6] Rudolph Peters & Gert J.J. De Vries, “Apostasy in Islam”, Die Welt des Islams, Vol. XVII, No. 1-4, 1976-7, pp. 14-18.
[7] ‘Ali, Y., The Holy Qur’an, The Islamic Foundation, UK, 1975, p.1729.
[8]Zwemer, S., The Law of Apostasy in Islam, Marshall Brothers Ltd, UK, 1924, p.34-5.
[9] Gibb, H. and Kramers., Shorter Encyclopaedia of Islam, E.J. Brill, Leiden, 1974, p.413.
[10]Siddiqi op. cit. p. 97
[11] Abul A‘la Mawdudi, The Punishment of the Apostate According to Islamic Law, Lahore: Islamic Publications, 1963 English translation by Syed Silas Husain & Ernest Hahn, 1994. pp, 18-19.
[12]Zwemer, op. cit. p. 33-4.
[13]Pickthall, op. cit. p. 57, footnote.
[14] ‘Ali, Y, op. cit. p. 207, footnote 606.
[15] S.A. Rahman, Punishment of Apostasy in Islam, pp. 15-17 where he claims Ibn al-‘Arabi, Zamakhshari and al-Baydawi held this view. See also the discussion in Mohamed S. El-Awa, Punishment in Islamic Law: A Contemporary Study, pp. 50-51.
[16] Tafsir al-Qurtubi: Classical Commentary on the Holy Qur’an, translated by Aisha Bewley, Vol. 1, London: Dar al-Taqwa, 2003, pp. 659-661.
[17] See S.A. Rahman, Punishment of Apostasy in Islam, Lahore: Institute of Islamic culture,1978, pp.16-25. Rahman on p. 16 declares this verse to be “one of the most important verses of the Qur’an, containing a charter of freedom of conscience unparalleled in the religious annals of mankind . . .”. He goes on to criticise the attempts by Muslim scholars over the ages to narrow its broad humanistic meaning and impose limits on its scope in their attempts to reconcile it with their interpretations of Muhammad’s Sunna.
[18] Mohamed S. El-Awa, Punishment in Islamic Law: A Contemporary Study, (Plainfield: American Trust Publications, 2000), p. 51.
[19] Mohamed S. El-Awa, Punishment in Islamic Law: A Contemporary Study, (Plainfield: American Trust Publications, 2000), p. 52.