Tesi Di Laurea APOSTASIA 2.0: Tante Voci Nessuna Identità

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Tesi Di Laurea APOSTASIA 2.0: Tante Voci Nessuna Identità Corso di Laurea Magistrale in Lingue, Economie e Istituzioni dell’Asia e Dell’Africa Mediterranea ordinamento ex D.M. 270/2004 Tesi di Laurea APOSTASIA 2.0: tante voci nessuna identità Relatore Ch. Prof. Marco Salati Correlatore Ch. Prof.ssa Ida Zilio Grandi Laureanda Sara Pasqualato Matricola 841286 Anno Accademico 2017 / 2018 Ai miei nonni, Giuseppe e Antonietta 1 INDICE p. 4 ﻻَ إِ ْك َراهَ فِى ال ِد ي ِن :Introduzione Muqaddima p. 10 Prefazione: - Stima degli apostati nel mondo islamico p. 13 - La posizione di al-Azhar e del Marocco riguardo l’apostasia p. 17 -Problematiche dell’ateismo nel mondo islamico contemporaneo p. 22 -La globalizzazione p. 26 p. 29 ”إن شاء هللا Laicitè“- -“Arabs without God” p. 35 -“Non ho bisogno di una religione per avere valori morali” p. 42 CAPITOLI 1. Cos’è l’apostasia? p. 46 2. L’apostasia nelle tre religioni monoteiste p. 49 2.1 -Apostasia secondo la Sharī’a, la Sunna e le scuole giuridiche p. 52 islamiche 2.2 -L’interpretazione degli studiosi: -Ijtihād, -Ișlāh p. 60 3. Principali cause di apostasia p. 63 3.1-Il ruolo del fondamentalismo p. 66 3.2- Il controllo delle autorità, religione e politica p. 71 3.3- La mancanza di risposte ai giovani p. 75 4. Celebri apostati nell’Islām 4.1 -il fulcro egiziano p. 79 4.2 Abu Zayd p. 85 4.3 Farag Foda p. 86 4.4 Nawal al-Sa’dawi p. 91 5. Il Panorama egiziano p. 93 5.1-Apostasia: tabù, reato, atto terroristico p. 99 5.1.1-Costituzione egiziana p. 103 5.1.2-Dichiarazione del Cairo dei diritti dell’uomo nell’Islām p. 106 e le altre Dichiarazioni 5.1.3- La convivenza religiosa in Egitto p. 111 5.2 - La comunicazione mediatica e il mondo arabo islamico p. 118 2 5.2.1- Nessuna religione a Tahrīr: dalla rete alla piazza p. 125 5.2.2 - L’apostasia sotto Morsi e al-Sīsī p. 133 5.2.3 -Il ruolo di Internet e dei Social Network nell’apostasia p. 140 6. Conclusioni p. 148 Bibliografia p. 158 Sitografia p. 160 3 ﻻَ إِ ْك َراهَ فِى ال ِد ين :Introduzione Questo lavoro vuole essere una ricerca per valutare se e fino a che punto i social media e i social networks, Internet, la TV possano essere utili al raggiungimento della libertà religiosa in caso di apostasia nelle comunità Islāmiche odierne. “Apostasia” è il termine per definire il rinnego consapevole, meditato e critico della propria fede originaria al fine di ritrovarsi in un’altra religione, l’ateismo o l’agnosticismo. L’Islām è un credo fortemente ancorato all’unità religiosa, al monoteismo e all’idea che l’uomo nasce “per natura” musulmano. Dubitare o rifiutare questo dogma si rivela molto pericoloso. Il Corano1 stesso dice: “Tieniti ritto, da monoteista, il viso vòlto alla religione, da vero credente, istituzione di Dio per la quale ha fatto la natura degli uomini. Nessun cambiamento nella creazione di Dio: ecco la religione vera; ma la maggior parte degli uomini non sa”2. La Sharī’a, la legge Islāmica, considera un tale affronto così grave da essere punito anche con la morte: a volerne eliminare non solo il peccatore ma anche il peccato di cui egli si macchia. Esiste, tuttavia, un celebre versetto del Corano contenuto nella Sura della Vacca che dice: “Nessuna costrizione nella religione” e che sembra in contraddizione. Non è l’unico: anche altri versetti3,4 invitano ad accettare la diversità religiosa come inestinguibile alla luce di una forzatura inutile e improduttiva. Considerando le conoscenze datemi dagli studi triennali, è sorta in me la curiosità di chiarire meglio cause e implicazioni dell’apostasia. Quindi ho voluto indagare circa modo alternativo affinché il “murtadd” (apostata) arabo possa intraprendere la sua nuova vita da neoconvertito o da ateo sfuggendo così al destino fatale. 1 La traduzione italiana delle sure coraniche sono tratte da Mandel G. “Il Corano” UTET Libreria, Torino, 2011 2 COR, 30:30 3 I. ZILIO GRANDI, “Nessuna costrizione nella fede” (Q.II, 256) NOTE DI STORIA DELL’ESEGESI, in “Scritti in onore di Bianca Scarcia Amoretti”, Volume III, Dipartimento di Studi Orientali, Roma 2008 4 COR, 18:29; COR, 88:21-22; COR, 10:99-100; COR, 109 4 “Gli arabi” vengono considerati per luogo comune “tutti musulmani” o addirittura si pensa che i termini siano sinonimi. Viene confuso il significato relativo alla religione e quello alla geografia. Invece vi è una divergenza di dottrina e di scelta personale. Inoltre l’Islām è estremamente variegato al suo interno (ramo sciita, sunnita, wahabiti, ismailiti, kharigiti, sufi…) tanto che anche nella medesima fede ci si incolpa di potenziale eresia. Le agitazioni della Primavera araba, tra il 2010 e il 2011 sono state scatenate da problemi intrinseci agli Stati Islāmici coinvolti (povertà, autoritarismo, disuguaglianza, disoccupazione, corruzione, mancanza di libertà). La Primavera ha incoraggiato un numero crescente di giovani a riconoscere che, se Islām significa “abbandono, rifugio e sicurezza totale in Dio”, essi non si sentivano più molto protetti. Mi sono concentrata sullo studio dell’Egitto: qui vi è stato, circa dieci anni a questa parte, un dinamico avvicendamento politico che si è dovuto confrontare con le diverse comunità religiose presenti sul territorio e con l’ateismo. Con l’ultimo presidente in carica, Al-Sisi, non credere in Dio è ormai diventato un reato. Allo stesso tempo vi è il numero più alto di atei del mondo islamico. Ho potuto riscontrare che nei social media vi è un certo grado di dibattito sull’importanza dell’Islām e sulla veridicità dei suoi principi. Lo si può fare celando la propria identità o affiliandosi a gruppi e comunità virtuali. In questo modo i seguaci delle religioni controcorrenti o minoritarie possono esprimere più liberamente i propri dubbi e trovarsi d’accordo con altri. Si ricrea una umma5 parallela di voci irraggiungibili, senza volto, ma che condividono un ampio e urgente desiderio di riconoscimento. La realtà in cui vivono distorce e non garantisce questo diritto. Internet diventa l’unico strumento plausibile per scambiarsi idee in (più) sicurezza. Il lavoro è formato da una prefazione e cinque capitoli. La sesta parte è dedicata alle conclusioni. Nella prefazione ho cercato di dare una stima degli apostati nel mondo islamico: purtroppo l’impresa non è facile. Le statistiche sono imprecise, sottostimate, falsate. Tantissimi musulmani preferiscono, per tutela personale, non esternare questo tipo travagli interiori. Ad esempio, dichiarare apertamente il proprio ateismo porta con sé conseguenze serie: la pena capitale nei regimi più conservatori (a meno che non ci si penta e si ritorni all’Islām entro tre giorni) o la morte civile dell’individuo. 5 L’università egiziana di al-Azhar è l’istituto religioso più autorevole per i sunniti. L’università si è pronunciata a favore di una dura punizione per gli apostati. Il Marocco invece ha recentemente proposto di eliminarne la pena di morte. In parte della prefazione ho voluto indagare con precisione queste due posizioni. Questo apparente passo avanti non è ipotizzabile per tutti i paesi Islāmici nel vicino futuro, vista la difficoltà intrinseca all’Islām mi scindere religione e politica. L’ateismo si fa strada in quei regimi che mantengono un capillare controllo della società, nella sfera religiosa, politica e privata. Scivolare nell’accusa di blasfemia esercitando un pensiero più liberale è facile. Questi regimi non vanno di pari passo con quanto accade al di fuori di essi, dove invece si può vivere in libertà, a partire da quella di pensiero e opinione. L’Islām, attraverso le migrazioni, si è potuto confrontare con l’Occidente. Negli ultimi tempi i musulmani sono diventati anche cittadini occidentali e hanno sperimentato un’identità totalmente diversa da quella unicamente religiosa. Un’identità molto più ricca, che è in grado di gestire quella pluralità sociale che i regimi autoritari vogliono uniformare. In virtù di questo confronto con tutto ciò che non è islamico, ho preso in esame il documentario della regista tunisina Nadia El-Fani “Ni Allāh ni maitre, Laïcité, Inch’Allāh!” (2011). Questo film mostra chiaramente lo scontro tra l’istanza laica tunisina e il regime autoritario dell’ex- presidente Zine El-Abidine Ben Ali. Ne emerge che la visione di ciò che è islamico e ciò che non lo è deriva strettamente dal significato, dall’importanza e dell’interpretazione che il potere dà alla religione. Sfuggire alla religione è, implicitamente, sfuggire implicitamente all’autorità statale. Il libro “Arabs without God” del giornalista Brian Whitaker contiene uno studio sulla lotta per la libertà di religione in Medio Oriente e Nordafrica. Vengono riportate direttamente le testimonianze di chi ha abbandonato l’Islām, mosso da motivazioni personali o politiche. Il libro “I cristiani venuti dall’Islām” di Giorgio Paolucci e Camille Eid raccoglie altre testimonianze di ex musulmani convertiti; si sofferma sul percorso interiore, familiare e sociale che gli apostati hanno affrontato. Ho inserito nel lavoro il caso di Muḥammad Hashem, un ragazzo egiziano cacciato da una trasmissione sulla tv MEMRI l’11 febbraio 2018 per aver dichiarato apertamente il suo ateismo. 6 Nel primo capitolo ho tentato di spiegare il significato dell’apostasia e perché sia tanto pericolosa per chi decide di abbandonare la religione islamica. Nella concezione occidentale la religione non ha così tanta importanza e la parte pratica viene sovente trascurata. Per l’Islām, che pone dei limiti poco chiari sui “sintomi” di apostasia, l’uomo che non crede in Dio o non si attiene ai riti viene condannato. Nel secondo capitolo ho spiegato brevemente le differenze di valore che intercorrono tra l’apostasia in ambito cristiano, islamico ed ebraico: i tre grandi monoteismi. Ho poi riportato la visione del Corano, della Sunna, degli ʾa'ḥadīth riguardo tale peccato.
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