Download By Sheikh `Abdul

Sheikh Subh's Good
Argumentation with the Doubters
of Islam
By Sheikh `Abdul-Majeed Subh**
Apr. 13, 2006
There is no doubt that each nation has the right to enact laws that guarantee the
protection of its identity. By the same token, the Muslim nation should protect its identity,
mission, and society against any external or internal danger by implementing penalties.
Only ignorant people or oppressors would deny this right.
In Islam, the penalty of apostasy is meant to achieve the above-mentioned aim, namely to
preserve the identity of the Muslim nation.
Then, let us think about what apostates actually leave behind. Do apostates forsake Islam,
the religion of universality, tolerance, human brotherhood, justice, kindness even to nonMuslims, and freedom? No, most often, apostates leave Islam either because of
misconception or due to their desires.
Islam is a religion and also a source of knowledge. Religion comes through divine
revelation, while knowledge should be in tune with reality and based on clear evidence.
Accordingly, apostates who leave Islam do not have any
sound proofs for their stance. Rather, they adhere to
ignorance, doubt, blind imitation, and suspicion.
Apostates who leave
Islam do not have any
sound proofs for their
It should be noted that only the state has the right to remove stance.
any doubt if the apostate is truthful in seeking the truth.
Nevertheless, it will be appropriate to quote the following
dialogue between Al-Ma'mun and an apostate as follows:
Al-Ma'mun said, "To me, it is more beloved to save your life rather than to behead you,
and to prove your acquittal rather than to assure your guilt. So why do you forsake Islam?
Tell us so we can treat your disease. If our treatment benefits you, make use of it, but if
you find it of no avail, you will be blameless."
The apostate replied, "Your differences among yourselves caused me to forsake Islam."
Al-Ma'mun said, " Differences among ourselves are of two categories. First, our differences
over subsidiary (far`i) issues of the Shari`ah, which are regarded as mercy and ease for
people. Second, our differences in interpreting the revelation while we are in agreement
regarding its origin. In this context, it is noteworthy that if Allah has willed, He would have
made His revelation in no need of interpretation. Yet religion is always in need of efforts
and searching, which require hard working and racing."
Realizing the truth, the apostate proclaimed, "I witness that there is no god but Allah Who
has no equal or son, that Jesus is His servant, that Muhammad (peace and blessings of
Allah be upon him) is truthful, and that you are the true commander of the believers."
Al-Ma'mun ordered his people to "save his honor and do not be kind towards him this day
lest his enemies might say 'He embraced Islam to gain the Muslims' favor.' Later, don't
neglect to support, aid, and console him."
If we reflect on the above dialogue, we will see the peak of freedom, democracy, and
tolerance. According to Ibrahim An-Nakh`i, an apostate should not to be killed, but rather,
should be advised about Islam and asked to repent. According to a narration of `Umar ibn
Al-Khattab, apostates should be asked to repent, but if they refuse, then they should be
imprisoned.
We can conclude that the issue of the penalty prescribed for
apostasy is dependent on the public interest of the nation.
Therefore, there is no harm in ignoring the apostasy of an
individual as long as he or she does not harm the nation. On
the other hand, if a group of apostates endangers the
security and interests of the Muslim community, then the
Muslim ruler should consider them to be a danger and threat
to society.
There is no harm in
ignoring the apostasy of
an individual as long as
he or she does not harm
the nation.
* Quoted, with slight modifications, from Good Argumentation With the Doubters of Islam,
translated by Wael Shihab, Egypt: Dar Al-Manarah for Translation, Publishing and
Distribution, 2001.
** Sheikh `Abdul-Majeed Subh is a prominent scholar who graduated from Faculty of
Islamic Theology (Usul ad-Deen) from Al-Azhar University in 1950. He also obtained a
diploma in higher studies from the Ministry of Higher Education in Egypt. He also has a
master's in Arabic linguistics and educational studies from the Faculty of Arabic Language,
Al-Azhar University. Sheikh `Abdul-Majeed also has a diploma from the Institute of Al`Idad Wat-Tawjeeh (a specialized institute for training da`is (callers to Islam).