be found guilty they must openly reject Islam, have made their decision without coercion, be aware of the nature of their statements, be an adult, be completely sane, refused to repent, etc.) (Religious Tolerance website). or because the verse only forbids compulsion to believe "things that are wrong", when it comes to accepting the truth, compulsion is allowed (Peters and Vries explaining a traditional view); Others maintain that verse Q.2:256 has been "abrogated", i.e. according to classical Quranic scholars it has been overruled/cancelled by verses of Quran revealed later, (IOW, compulsion was not allow in the very earliest days of Islam but this was changed by divine revelation a few years later) (Peters and Vries explaining traditional view). Because "the social order of every Moslem society is Islam", apostasy constitutes "an offense" against that social order, "that may lead in the end to the destruction of this order" (Muhammad Muhiy al-Din al-Masiri); Apostasy is usually "a psychological pretext for rebellion against worship, traditions and laws and even against the foundations of the state", and so "is often synonymous with the crime of high treason ... " (Muhammad al-Ghazali); Against death penalty Arguments against the death penalty include: that some scholars throughout Islamic history have opposed that punishment for apostasy; that it constitutes a form of compulsion in faith, which the Quran explicitly forbids in Q.2.256 and other verses, and that these override any other scriptural arguments; and especially that the death penalty in hadith and applied by Muhammad was for treasonous/seditious behavior, not for a change in personal belief. How can it be claimed that there was a consensus among scholars or community (ijma) from the beginning of Islam in favor of capital punishment when a number of companions of Muhammad and early Islamic scholars (Ibn al-Humam, al-Marghinani, Ibn Abbas, Sarakhsi, Ibrahim al-Nakh'i), opposed the execution of murtadd? (Mirza Tahir Ahmad); in addition there have been a number of prominent ulema (though a minority) over the centuries who argued against the death penalty for apostasy in some way, such as ... The Maliki jurist Abu al-Walid al-Baji (d. 474 AH) held that apostasy was liable only to a discretionary punishment (known as ta'zir) and so might not require execution; The Hanafi jurist Al-Sarakhsi (d. 483 AH/ 1090 CE) and Imam Ibnul Humam (d. 681 AH/ 1388 CE) and Abd al-Rahman al-Awza'i (707–774 CE), all distinguished between non-seditious religious apostasy on