Proof of Life for the Apostate in Islam

Proof of Life for the Apostate in Islam

Written by Theresa Corbin

Recently, I was questioned about my position on the death penalty for the Muslim apostate. I am embarrassed to say that I had until recently blindly followed what I was told. And what I was told was that the Islamic scholars agree: the death penalty is prescribed for the apostate, that the apostate in an Islamic state is like the the one committing treason in a democracy.

proof of life for the apostate in Islam

Even though Islam had liberated me from taking the word of people as my religion, apparently, I continued to do so in some things.

As far as Islamic knowledge goes there are clear sources. Something unique to Islam. The Quran has never been altered, something we unfortunately cannot say about the Bible or the Torah. And the hadith (sayings and actions of the Prophet Muhammad (Peace and Blessings Be Upon Him-PBUH)) have been recorded and verified by authentic chains of narration. Something that has been lost for all other prophets.

And even with these sources available to me, I had neglected them. And took what the people said in their place.


And when it is said to them, “Follow what Allah has revealed,” they say, “Rather, we will follow that which we found our fathers doing.” Even though their fathers understood nothing, nor were they guided? (Quran 2:170)

I no longer looked to my forefathers for my religion. I have no Muslim family other than my husband who also has no Muslim family or forefathers, so we look to those who have more Islamic knowledge for some answers.

This is a slippery slope and a dangerous path to be on if this is the only place you look to for your religion. Because like doctors, scholars can make an incorrect diagnosis. While scholars deserve an immense amount of respect, they should not be followed without question. And sometimes we may need a second opinion.

Seeing the flaw in my logic for accepting this platitude of “the scholars agree on the punishment for the apostate” I began my own research and these are some of the reasons why I changed my position on the death penalty for the apostate:



There shall be no compulsion in religion. The right course has become clear from the wrong. So whoever disbelieves in idolatry and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing. (Quran 2:256)



And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers? (Quran 10:99)


The Quran does not prescribed any punishment for the apostate.


As it turns out, scholars DO NOT agree on the death penalty for the apostate:

“Some early Muslim scholars appear to be unaware of any hadith prescribing the death penalty. Thus a leading first-century jurist, Ibrahim al-Nakha‘i , a teacher of Imam Abu Hanifah, ruled that an apostate is to be invited back to Islam as long as there is a hope for his repentance and is not to be condemned to death. A similar opinion is held in the second hijri century by the hadith expert Sufyan al-Thawri. This opinion is not likely to be held by a leading jurist and a leading hadith expert if there existed generally accepted ahadith in which the Prophet (PBUH) prescribed the death penalty for apostates. Our examination of the asanid of the ahadith in question would also suggest that these ahadith did not exist for most of the first century and might not have been generally known until well into the second century.”


The hadith (there are only a few) that people use as evidences for the death penalty for the apostate have questionable authenticity (these few hadith only have one link to the first generation of Muslims.)


During the time of the Prophet Muhammad (PBUH) it has been recorded in many hadith that there were those who accepted Islam and then apostated.  The Prophet allowed these people to come back  to Islam if they wanted (and some of them did) or continue to reject Islam if they so desired (and some of them did). None of those people were put to death for simply apostating.

One example is from the Muslims who migrated in the first migration to Ethiopia and one of them left Islam, became a Christian (the people of Abyssinia were Christians at that time) and then he even told people there he was an “author” of the Quran.
Of course such actions are most despicable and worthy of some kind of reprimand, especially considering the extent of the lies against the Quran and The Prophet, peace be upon him. Yet, nothing was done to this man by the Muslims. (Hadith Narrated in Bukhari, Muslim, and Ahmad)
So, if the Quran does not prescribe this penalty to the apostate, the Prophet himself did not practice this, the first generation of Muslim did not practice this, what scholars of Islam do people speak of when they say, “All the scholars have agreed that apostate should be sentenced to death”?
Is there any scholar of Islam greater than the Prophet (PBUH)?
And after the Prophet, are there any greater scholars of Islam than the first generations of Muslims?
And as always, what I have said that is incorrect is from my own shortcoming (May Allah forgive me) and what I have said that is correct is from Allah.
And Allah knows best.
Tafsir Ibn Kathir (abridged)
Sahih Al-Bukhari

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33 thoughts on “Proof of Life for the Apostate in Islam

  1. The apostate is not to be put to death immediately after he falls into apostasy, especially if his apostasy happens because of some doubt that arose. Rather he should be asked to repent and he should be offered the opportunity to return to Islam and resolve his doubts, if he has any doubts. Then if he persists in his apostasy after that, he is to be put to death. 

    Ibn Qudaamah said in al-Mughni, 9/18: 

    The apostate should not be put to death until he has been asked to repent three times. This is the view of the majority of scholars, including ‘Umar, ‘Ali, ‘Ata’, al-Nakhaii, Maalik, al-Thawri, al-Awzaa’i, Ishaaq and others. Because apostasy comes about because of doubt, and cannot be dispelled in an instant. Time should be allowed for the person to rethink the matter, and the best length of time is three days. 

    End quote. 

    The saheeh Sunnah indicates that it is essential to put the apostate to death. 

    Al-Bukhaari (6922) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever changes his religion, put him to death.” 

    Al-Bukhaari (6484) and Muslim (1676) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible to shed the blood of a Muslim who bears witness that there is no god except Allaah and that I am the Messenger of Allaah, except in one of three cases: a soul for a soul (i.e., in the case of murder); a previously-married person who commits zina; and one who leaves his religion and separates from the main body of the Muslims.” 

    The general meaning of these ahaadeeth indicates that it is essential to put the apostate to death whether he is waging war on Islam (muhaarib) or not. 

    The view that the apostate who is to be put to death is the one who is waging war on Islam (muhaarib) only is contrary to these ahaadeeth. The Prophet (peace and blessings of Allaah be upon him) said that the reason why he should be put to death is his apostasy, not his waging war against Islam. 

    Undoubtedly some kinds of apostasy are more abhorrent than others, and the apostasy of one who wages war against Islam is more abhorrent than that of anyone else. Hence some of the scholars differentiated between them, and said that it is not essential to ask the muhaarib to repent or to accept his repentance; rather he should be put to death even if he repents, whereas the repentance of one who is not a muhaarib should be accepted and he should not be put to death. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). 

    He said: 

    Apostasy is of two types: ordinary apostasy and extreme apostasy, for which execution is prescribed. In both cases there is evidence that it is essential to execute the apostate, but the evidence indicating that the sentence of death may be waived if the person repents does not apply to both types of apostasy. Rather the evidence indicates that that is allowed only in the first case – i.e., ordinary apostasy – as will be clear to anyone who studies the evidence that speaks about accepting the repentance of the apostate. In the second type – i.e., extreme apostasy – the obligation to put the apostate to death still stands, and there is no text or scholarly consensus to indicate that the death sentence may be waived. The two cases are quite different and there is no comparison between them. It does not say in the Qur’aan or Sunnah, or according to scholarly consensus, that everyone who apostatizes in word or deed may be spared the death sentence if he repents after he is a captured and tried. Rather the Qur’aan and Sunnah, and scholarly consensus, differentiate between the different kinds of apostates. 

    Al-Saarim al-Maslool, 3/696 

    Al-Hallaaj was one of the most well known heretics who were put to death without being asked to repent. Al-Qaadi ‘Iyaad said:  

    The Maaliki fuqaha’ of Baghdad at the time of al-Muqtadir were unanimously agreed that al-Hallaaj should be killed and crucified because of his claim to divinity and his belief in incarnation, and his saying “I am al-Haqq [God],” even though he outwardly appeared to adhere to sharee’ah, and they did not accept his repentance. 

    Al-Shifa bi Ta’reef Huqooq al-Mustafa, 2/1091. 

    Based on this, it is clear that what the questioner says about the apostate not being killed unless he is waging war on Islam is mistaken, and the differentiation that we have quoted from Shaykh al-Islam Ibn Taymiyah may dispel any confusion and make the matter clearer. 

    Waging war against Islam is not limited only to fighting with weapons, rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allaah be upon him), or attacking the Qur’aan, and so on. Waging verbal war against Islam may be worse than waging war against it with weapons in some cases. 

    Shaykh al-Islam Ibn Taymiyah said: 

    Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally, whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective. 

    Al-Saarim al-Maslool, 3/735 


    1. Asalamu Alaikum,
      Thank you for the information.
      For the hadith that have the wording ‘Whoever changed his religion kill him’.” (Bukhari 9/57=6411) are seen in several of the saheeh hadith found in Bukhari 2794, Nasa`i 3992, Abu Da`ud 3787, and Ahmad 1775, 2420. All are Narrated by ‘Ikrima
      “if we examine the chains of transmission of the hadith we find that in Bukhari, Tirmidhi, Abu Da`ud and Ibn Majah the hadith is narrated only by Ayyub al-Sakhtiyani (d. 131) in the third generation, only by ‘Ikrimah (d. 104) in the second generation, and only by Ibn ‘Abbas (d. 68) in the first generation. Nasa`i 3994, 3996, 3997 and Ahmad 2813 are related from Qatadah (d. 117) from Anas (d. 91) [or ‘Ikrimah] from Ibn ‘Abbas. In addition, we have two mursal narrations, having no Companion in their asanid: Nasa`i 3995, which is from Qatadah from al-Hasan al-Basri (d. 110) and Muwatta 1219, which is from Malik from Zayd bin Aslam (d. 136). This means that very few people narrated the hadith in the third and second generations and in the first generation either no Companion is quoted or only one Companion – Ibn ‘Abbas – is quoted. Ibn ‘Abbas was a boy of 13 when the Holy Prophet died. It is not conceivable that the Holy Prophet will give a law prescribing death penalty in a way that only a boy of less than 13 will transmit it to the future generations.
      “if we examine the reliability of the various narrators we find that at least one of them, ‘Ikrimah, the slave of Ibn ‘Abbas, has received mixed reviews from the scholars of hadith. Some scholars such as Ahmad bin Hanbal, Yahya bin Ma‘in, Bukhari, Nasa`i, ‘Ijli, and Abu Hatim al-Razi considered or are reported to consider him reasonably trustworthy while others considered him a liar or at least untrustworthy.”

      For the hadith narrated by Masruq from ‘Abd Allah ibn Mas‘ud found in Bukhari and Muslim makes permissible the blood of an apostate. “But that does not mean that here the death penalty is prescribed for apostasy. Making something permissible is clearly not the same thing as prescribing it. This becomes even clearer if we compare the case of apostasy with another case mentioned in the hadith – the case of a murderer. In Islamic law the execution of a murderer is not prescribed in that a murderer does not have to be killed. His life can be spared if the relatives of the murdered person accept ransom, in which case his blood will not be lawful. Notice in case of a murderer this condition is not mentioned in the narration. It is perfectly reasonable to assume that the case of the apostate is similar. That is, the narration can be understood to mean that an apostate can be executed under some conditions.”
      which may include the condition of the crime of undermining the foundations of the society is added to the sin of apostasy, then it can be considered treason, an act that leads to capital punishment by many countries religion based or not. But that is an entirely different issue. I am simply referring to the apostate who commits no other acts of transgression, specifically when the act of transgression is against his or her own soul and does not harm anyone else.

      Liked by 1 person

    1. Asa Corbin. Certainly, inshallah. Unfortunately, I’ve been busy at work and have some tricky (work) deadlines over the next two weeks too, which is why I’ve been pretty ghost-like in my comings and goings in wordpress-land of late. (I have been merely sharing things [quantity] rather than writing much [quality] on my own blog in the interim). I hope you don’t mind – but I shall certainly sit down with a more focussed mind very soon, inshallah. I shall be then better able to get my teeth into the ideas you put forward and feedback.

      Jzk sis 🙂


      1. I understand brother. Sometimes feel like I am drowning under the work and things to read and comment on. May Allah bless our time.


  2. I have a few questions how long have you been Muslim?

    And where you study your Islam from?

    Because you misusing this verse .
    There shall be no compulsion in religion. The right course has become clear from the wrong. So whoever disbelieves in idolatry and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.

    Quran 2:256

    Did you read ibn Kahteer tafseer on this verse before you missed used it?

    Next speaking about Allah’s Deen with no knowledge is a sin.

    Allah, the Most High said:
    “Verily, it is indeed Satan that makes you do evil and say things about Allah (or His deen) of which you have no proper knowledge.”
    [Al-Baqarah 2:169]

    And then He, the All-Knowing punctuated it with that sin which most severe:

    “and saying things about Allah of which you have no knowledge. ”
    [Al-A’araaf 7: 33

    In the Tafseer of this Aayah, the scholars of Islam have said that: “If speaking about Islam (Allah, the Most High) is not the greatest crime, then Allah certainly intended to emphasize it that way. Zinaa (fornication and adultery), the first mentioned (sin in the Aayah) is an act of one committing a sin on his/her own soul. Secondly: (Allah mentions) oppression, a sin committed against others. This is definitely a greater evil. Then He, the Most High mentions shirk (i.e. joining partners in worship with Allah), obviously a greater evil than the first two, and finally, speaking without knowledge in Islam; Every sin that followed was always greater than the previous one. Thus, if it (speaking about Allah without knowledge) is not the greatest of sins, as it was mentioned last, it was certainly intended (by Allah) to be understood that way.”


    1. Salaam islamsfinest,

      I understand your questioning my credentials. I have been Muslim coming up on 12 years on the first of Ramadan, which Alhamdulillah is rapidly approaching. I spent the first three years after I converted learning my religion. I literally live in the Quran and Sunnah society’s (QSS) library/book store. I read every book and attended as many lectures held by QSS and the Masjid and listen to as many lectures on tape (they didn’t have them on CDs back then) that I could. I understand this does not make me a scholar. And yes I have read the Tafseer of the verse “Let there be no compulsion in religion”. It does not disprove my point.

      I also know the quotes from the Quran and the Tafseer about speaking without knowledge. It is a grave offense and I do not take it lightly. I simply posted why I changed my opinion after much research and give my reasons why. I have not recommended anyone to do the same. It is up to each person to learn his or her religion, whether they are born into a Muslim family or convert. I do recommend that each person really learn their religion and not take the religion from their fathers.

      Do you know the sunnah of admonishing/recommending people?


      1. Wa alaykum salam I know the sunnah well about admonishing and recommending people. Seems you forgot your post is public your statement is public, neither is there no email to admonish and advice you in private. And you blog reach thousand on the internet. So it must be dealt with on the internet.

        Reading books only does not make you a scholar rather yet, it’s what scholars say the most dangerous thing reading books only and not learning Islam at the feet of the scholars. As the scholars of the past and present said

        من كان كتابه دليله كان خطاؤه اكثر من صوابه
        Whoever takes his books for his proofs [scholar shaykh] his mistakes are more than he is correct.

        The problem taking knowledge from books alone the books can not correct or admonish you when you are misunderstanding it misreading it.

        Before I show you the positions on apostates and their penalty. In a Islamic Court and why.

        Like to asking you a question. Who Dr. Ahmad Shafaat what is his bio since you quoting and posting from his website? Because he a Dr in mathematician and a scientist. Not an Islamic Scholar. Because in that same articles he quoting from the Bible. The Bible no proofs for a Muslim neither do we reject the Quran and the Sunnah, that the Shariah for the Bible.

        As he quote: ” fabricated rules and ideas in Islam, the death penalty for apostasy, especially when manifested by the worship of gods other than the God of Israel, is taught in several Biblical passages including Exodus 22:20, 32:21-29, Deut 17:2-7, Lev 24:16. Similar is the case with Roman and Christian tradition or practice.”

        As a Muslim because someone writes an article or book does not mean he someone we take from. Neither makes he qualified to speak about Islam.


      2. I have, or at least tried to put my email in a prominent place. I will have to rectify that.
        I agree that “من كان كتابه دليله كان خطاؤه اكثر من صوابه
        Whoever takes his books for his proofs [scholar shaykh] his mistakes are more than he is correct”

        I have seen this in action myself. But am I suppose to not learn at all? Books are all that I have, living in Mobile, AL; Savannah, Ga; and New Orleans, La has not offered too many opportunities to study at the feet of scholars.

        I don’t understand how comparing the Islam to other monotheistic religions disqualifies his proof. True he is not a scholar of Islam. An of course I did research on him before formulating my opinion, but his points are sound and not the only ones I took from.


    2. Salaam

      From my understanding, the Quran (and the other scriptures, in their unaltered form) come directly from God and as such originate outside time. Hence they are not ancient texts but as relevant today as when they were revealed. This is orthodox Islamic belief. Hence the texts must be interpreted at each period in time, and we can’t rely only on interpretations from the past. Now, Islamic theology 101: Quran > Hadith > scholars. The Quran, which as Corbin points out states that there should be no earthly penalty for apostasy and that all of humanity is free in the most fundamental way possible, trumps all the other supposed evidence. It outranks the Hadith, if the hadith are at varience with the Quran then they are wrong. End of story. It certainly trumps commentary by other muslims, no matter how well regarded they were at the time. Some things are clear from the Quran and are beyond doubt for muslims, such as the oneness of God. However, the Quran must be interpreted by muslims in each period of history, and the answers previous generations gave are not necessarily the right ones for today. The difficult topic of deriving rulings from Quran and Hadith is called fiqh, as I am sure you know. But, on the point of apostasy, the Quran is quite clear that the death penalty is not the appropriate action–there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur’an. It talks of severe punishment to be imposed in the Hereafter, but nothing of earthly penalties. And please do not quote Quran 4: 89 because then I will quote Quran 4:88 and 4: 90. The Quran explicitly claims “Let there be no compulsion in religion…” You are just trying to narrow its broad humanistic meaning and reconcile it with your interpretations of Muhammad’s Sunna.



      1. You have another misunderstanding Quran say the opposite of what you quoted. There no other scripture we follow not of the Jews or the Christians. Allah the Most High say in Quran: And whoever seeks a religion other than islam, it will never be accepted of him, and in the Hereafter he will be one of the losers .

        ( سورة آل عمران , Aal-e-Imran, Chapter #3, Verse #85)

        No end of story neither are you the interpreter of the Quran or the Sunnah.

        Next hadeeth related to the topic collect by Imam al Bukharee

        Narrted Ibn Abbas: Allah’s Apostle said, “You will be resurrected (and assembled) bare-footed, naked and uncircumcised.” The Prophet then recited the Divine Verse:– “As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it.” (21.104) He added, “The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: ‘My companions! ‘It will be said, ‘They had been renegades since you left them.’ I will then say what the Pious Slave Jesus, the son of Mary said: ‘And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.’ ” (5.117-118) Narrated Quaggas, “Those were the Apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them”. (Book #55, Hadith #656)

        Narrated Abu Burda: That the Prophet sent his (i.e. Abu Burda’s) grandfather, Abu Musa and Mu’adh to Yemen and said to both of them “Facilitate things for the people (Be kind and lenient) and do not make things difficult (for people), and give them good tidings, and do not repulse them and both of you should obey each other.” Abu Musa said, “O Allah’s Prophet! In our land there is an alcoholic drink (prepared) from barley called Al-Mizr, and another (prepared) from honey, called Al-Bit”‘ The Prophet said, “All intoxicants are prohibited.” Then both of them proceeded and Mu’adh asked Abu Musa, “How do you recite the Quran?” Abu Musa replied, “I recite it while I am standing, sitting or riding my riding animals, at intervals and piecemeal.” Muadh said, “But I sleep and then get up. I sleep and hope for Allah’s Reward for my sleep as I seek His Reward for my night prayer.” Then he (i.e. Muadh) pitched a tent and they started visiting each other. Once Muadh paid a visit to Abu Musa and saw a chained man. Muadh asked, “What is this?” Abu Musa said, “(He was) a Jew who embraced Islam and has now turned Apostate.” Muadh said, “I will surely chop off his neck!” (Book #59, Hadith #632)

        Narrated ‘Abdullah: Allah’s Apostle said, “The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (Apostate) and leaves the Muslims.” (Book #83, Hadith #17)

        Narrated Abu Qilaba: Once ‘Umar bin ‘Abdul ‘Aziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, “What do you think of Al-Qasama?” They said, “We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it.” Then he said to me, “O Abu Qilaba! What do you say about it?” He let me appear before the people and I said, “O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?” He said, “No.” I said, “If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?” He replied, “No.” I said, “By Allah, Allah’s Apostle never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an Apostate.”

        Narrate by Imam Muslim:

        It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become Apostates became Apostates. ‘Umar b. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (as zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right. (Book #001, Hadith #0029)

        Anas b. Malik reported that some people belonging (to the tribe) of ‘Uraina came to Allah’s Messenger (may peace be upon him) at Medina, but they found its climate uncogenial. So Allah’s Messenger (may peace be upon him) said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned Apostates from Islam and drove off the camels of the Prophet (may peace be upon him). This news reached Allah’s Apostle (may peace be upon him) and he sent (people) on their track and they were (brought) and handed over to him. He (the Holy Prophet) got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died. (Book #016, Hadith #4130)


      2. 1. Never killed anyone except … a man who fought against Allah and His Apostle and deserted Islam and became an Apostate.”
        2. They then fell upon the shepherds and killed them and turned Apostates from Islam and drove off the camels of the Prophet
        3. When mentioning the three cases, each has conditions, much like the conditions mentioned in #1 and #2 those who fought against Allah and His Prophet and the murdered who also apostates
        4. “fight against him” can also mean to struggle with to renew these pillars. This is vague.

        I have seen no evidence yet that disproves my previous points.


    3. Also, I just want to add to my last comment by saying that the death penalty for apostasy afflicts and rends my conscience. The Quran is against it and still some Muslims want to defend it. I don’t know why. The taking of a person’s life for their beliefs is opposed to every Islamic ideal regarding the freedom of humanity and the nature of God. I challenge you to ask yourself one question: do you think killing someone for their beliefs is compatible with Allah’s nature?


      Liked by 2 people

    4. Firstly, I believe it is compulsory to reply to salaams from a non-Muslim just as if he or she were a Muslim. This ruling is based on the verse of the Qur’an where Allah is says: “And when you are greeted with a greeting, greet (in return) with what is better or (at least) return it (in a like manner)…”

      Secondly, that Quranic verse makes crystal clear that Allah will punish them in the Hereafter, but it doesn’t say anything about earthly punishment. It supports my position on this issue.

      Thirdly, I was talking about the scriptures of the Tawrat, Zabur, and Injil. And belief in all of the revealed books is an article of faith in Islam, am I right?

      Lastly, why do you keep going on about the Hadith? I have already offered Quranic support for my assertions. The Quran is opposed to the death penalty for apostasy and the Quran is God’s final word; not the Hadith nor the scholars. The Quran is very clear about not condemning a person to death for apostasy. The Quran trumps the Hadith, most of your comment was wasted words.


      Liked by 1 person

  3. “One example is from the Muslims who migrated in the first migration to Ethiopia and one of them left Islam, became a Christian (the people of Abyssinia were Christians at that time) and then he even told people there he was an “author” of the Quran.
    Of course such actions are most despicable and worthy of some kind of reprimand, especially considering the extent of the lies against the Quran and The Prophet, peace be upon him.Yet, nothing was done to this man by the Muslims. His wife, could not tolerate his lies and his turning his back against the truth of Islam and she returned back to the Muslims in Arabia.” as stated by Yusuf Estes on

    Next error Yusuf Estes is not a scholar, rather yet a caller to Islam. And he has many errors in his understanding of Islam related to the Quran, related to Arabic language. He has no tazkiya and no scholarly degree. And he him self a new Muslim compare to our scholars from the past and present who put in 20 to 50 years of seeking knowledge before their works was even put out or even people sought knowledge from them. Next This is not proof this Sahabiya was one of the wives of the Prophet, and her husband before left islam when they made Hirjah to al Habash. Before we speak on this matter, you need to know, this was the first Hijrah to al Habash. Many of the laws of Shariah came down after the second hijrah , which was to Madinah, where their was an Islamic state establish and many of the laws was came down. I find Yusuf Estes due to his lack of knowledge and understand miss that point. As I said any speaker on Islam does not mean they are scholars.


  4. I applaud you on researching this topic so well and presenting it so clearly. Baraka Allahu Feeki : )


  5. Very well written but if you ask scholars in Iran, Saadia, Morocco, Pakistan, Malaysia etc — they will tell you that according to sharia its death penalty and a Muslim can never leave Islam alive. In most of Muslim world, there are laws for murdering ex Muslims and this is a big reason behind people fleeing to seek asylums or live all their lives in silence without informing publicly that they are no longer Muslims. This is such a shame and so heart breaking because at end of day its like Islam forces us to continue be forced against our wills. Have you also heard of public stoning for apostates?


    1. I do realize that some scholars will say that. And some will even say that it is the consensus of the scholars, when this is not the reality. Even if I am not a scholar, I do have the faculty of logic and if hadith (something that we know can and has been corrupted) contradicts the Quran (something we know will remain as it was originally i.e. no compulsion in religion) I am going to question the ruling based on hadith. I have done my research and I stand by it. I cannot see how a death sentence for an apostate makes any sense in light of the Quran especially if it was never even reported that the Prophet SAW handed down such a verdict in a time when people did apostate.

      Liked by 2 people

    2. All the wonderful nations you named are staunchly secular in their governmental policies. Using the namesake of Islam does not vouchsafe any Islamic Principles. Tell me please how many times do the elite in these countries die for zinna, drinking, apostasy ? Never. They have their playhouses in the west.
      Religion is the opium and apparently a death sentence for the poor.

      Liked by 1 person

  6. Yes, this is why people need to read balanced articles with factual research as your here — which can rest confused minds and clarify this!
    To me Islam means peace and humanity, for all so even without proof I can stand on my beliefs that Allah does not punish people for leaving Islam because the message is not fitna.

    Liked by 1 person

  7. This is the basis of my belief:

    The Sunnah are beautiful and wonderful examples of how the best of Muslims, al Naabi (SAW), lived his life and guided others (past, present and future) to live theirs.

    That being said, the Quran is an unchanging, permanent revelation by God, given to mankind. It is for all of mankind, scholar or otherwise. We are prescribed to learn, to read, to gain ever-increasing knowledge because, if we don’t, we risk being left to worship according to the interpretations of others.

    I believe the Quran “trumps” ahadith. If there is a discrepancy, what God SAID takes precedence over what scholars and sahabeeh did or think.

    Sure, I believe there are tons of people who have “know” more than me. But I also believe only I am responsible for the state if my soul. If I agree with a scholar, I am more likely to listen to other ideas or lectures. If I think they misusing test to further cultural and patriarchal biases, I ignore them.

    Knowing the Quran does not explicitly state execution is a mandatory punishment for apostasy, and knowing it DOES say there is NO compulsion in religion, that is NO enough for me.

    And, I completely disagree that a “scholar” of Islam has to have achieved a certain numbers of years before they are considered a valid source. Reverts are often more well-educated in the history and practices of Islam than the ones born into the faith. They also have a less-biased cultural influence.

    Bottom line, it is imperative for each Muslim to study and learn for their own knowledge…..and protection. Study at feet of scholars, but use your own brain to process what you hear.

    Liked by 1 person

    1. That IS* enough for me.

      I also thinks reverts/converts have an issue with death for apostasy because….well, we ARE apostates. We chose Islam by Allah’s guidance, and we stand fully in-line that we had the right to do it because WE alone stand before Allah on Judgment Day.

      I can’t speak for all converts, but for myself…..I think all people should have the choice. Punishment in the Hereafter is between an apostate and Allah. But why should it be between two humans? It CERTAINLY doesn’t bode well for recruitment and marketing of Allah’s religion.

      Liked by 1 person

  8. Wow that was odd. I just wrote an really long comment but after I
    clicked submit my comment didn’t appear. Grrrr…
    well I’m not writing all that over again. Regardless, just wanted to say superb blog!


    1. Thanks for stopping by and writing a comment (sorry about that glitch *shakes fist at wordpress* It happens to the best of us) Glad you enjoy it. Maybe you can subscribe at the low low price of free! 🙂 look forward to reading future comments that are not glitched into a cyber black hole. 🙂


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