Bismillah Ar-Rahman Ar-Rahim
We live in an ever-changing and evolving world and part of its instability affect socio-religious status of people as it is evident in undeniable percentage drifting from Islam to Christianity as a spectacular instance. The trend deals incalculable blow to most family and it strikes the root of cohesion and only Allah can redress the menace. In this attempt, efforts shall be made to highlight what Apostasy is and what is not, typology of Apostasy, the Shari'ah principle (Maqasidu Shari'ah) relevance and judgement on Apostate. Other areas include possible causes and effects of Apostasy, implications, prevention and possible solutions to re-current Apostasy in the society. We give glory to Almighty Allah on the innumerable favours of life and Iman. May unequalled blessing be upon the noble Messenger Muhammad (Sallallahu Alayhi Wasallam (SAW)) and all his deserving followers till eternity.
Apostasy is called on a situation of phenomena and sporadic change in one's religious loyalty and adherence after being Muslim. It is a situation of convert or reverting from Islam to other formation particularly Christianity. As a common phenomenon in the contemporary societies like Yorubaland, it is open to both voluntary and coersive tendency not far from lack of deception and enticement. Apostasy as often occasioned in this part of the clime, is evident in intentional declaration for other formation. Not only that, Apostasy may also result from several utterances, deeds and inadvertend mockery of the former religion. In all these, according to Imam An Nawawiy's postulate in the Book 'Minhaju t Talibin' are evidences of falling apostate. Apostasy is also open to gradation depending on how immediate it occurs. Initial Apostate (Ar Riddah Al Mujarradah), according to Shari'ah, is given respite for possible reconsideration of reverting back to Islam and pen-ultimate of which subjects him to Apostate status. Conversely, Static Apostate (Ar Riddah Al Mughlazah) is also branded Apostate and both attract outright execution at the instance of becoming unrepentant. This is Shari'ah stand on Apostacy i.e where Islam operates as a State religion.
The Shari'ah provision may not be absurd considering the towering Principles of Islam particularly the one in relation to the topic at hand. Hifzu d Din (Protection of Religion) among others, goes in tandem with the Hadith provision. It says: "The blood and property of a man should not be shed or taken except by falling into these three categories namely, unjust murder or manslaughter, adulterer and or apostate who severe relationship with the conglomerate of Muslims." Mention must be made that Apostasy attracts dual-end punitive measure; mortal execution and ultimate landing in hell on the Last Day (https://islaqa.info سوال و جواب في الاسلام)
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Porno-bono, Allah (SubhanaHu Wa Ta'ala (SWT)) categorically declares in the Glorious Qur'an 2:117 saying: " ...And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in his life and in the Hereafter; they will be companions of the fire, and they will abide therein." The provision in this Ayah corroborates the anthologies of both Prophets Ibrahim and Ya 'qub (Alayhima s Salatu wa s Salaam (AS)) with soft landing in Qur'an 2:134 & 141 respectively. The two Ayat says: 'That was a people that had passed away. They shall reap the fruit of what they did, and you of what you do! You shall not be asked! - about what they did."
The dictates of these Ayat strengthen the instructions passed down by the mentioned Prophets to their descendants close to their demise. Checking Qur'an 2:130-140 gives clear-cut description of the best bequette of a worthy father to the children. This bothers much on strict adherence to Islamic religion as against other infactuations of uncertainty. In fact, the children of the duo promised to take to the religion of Allah which forms the fulcrum of fore- fathers of the Prophets.
Apostasy in recent days might be susceptible to several reasons part of which include but may not be limited to doctrinal tussle, personal principle, societal influence and other external stringes. I effects, an Apostate may tend towards disproving the Glorious Qur'an, the noble Messenger and Judgement Day. His authentication of idolatry, possible seeking help through same and making jest of any of the Islamic principalities. By implications, however, drawing from the lessons from the Prophets shows that rather than parents' prioritizing material bequette on children, the best legacy a worthy father left by is but for children adhere strictly to the dictates if Islam just as they pass the same to their unborn children. With this, the legacy of Islam shall be perpetuated beyond imaginations.
To this end, the Muslim family in this part of the world is non-plus with the alarming rate at which Muslim children 'jump the fence' if not 'pull down the same' on the long run. The term used is sarcastic though, it measures the situation starring us on the face as it happens at the least expected family. The most annoying part of this situation appears in the the Apostate victims not changing the Muslim names as they champion frontline activities in churches and other religions. The vertex bone that breaks the camel back in them all is the appellation 'Alhajis and Alhajas' being not uncommon in the churches in recent time.
Some possible preventive solutions to the menace of Apostasy would include I. Not giving daughters in marriage to non-Muslim in pretence of not getting a Muslim. II. Unchecked affections for the children to have assumed untouchable. III. Intransitive level of instructions passed by the father. IV. Daughters reared under the auspices of a single mother and open to contempt of the father. V. Gross irresponsibility of fathers as breadwinners of the family. VI. Nonchalant attitude of the Islamic Corporate Organizations in proper engagement of the female children. VII. Preventing children from seeing the flaws between the couples. VIII. Unauthorized relationship that brings about possible illegal children.
There's hardly any family that is spared from this menance.
To sum it up, the most important effect of difference in religion between parents and children is complete denial of inheritance. However, such children according to some lines of thought may be provided for in the (Wasayah) will recognized in Islam. To this end, the incessant of this situation often leads to resorting to traditional (Idi-igi) number of wives method of inheritance which is rather susceptible to cheer oppression of many competent others.
Muslims in this part of the clime have to be up and doing. That I have tried for you children; what do you want me to do again?' may not solve the problem of ravaging apostasy. Many a things, some parents engage in them in the presence of children which are rather inimical to the corporate existence in Islam should be refrained from. Giving children Islamic education is a matter of importance even though this may not necessarily guarantee license in this category. Rather, supplicating to Allah along with concerted efforts on children is an effort in the right direction. Above all, a Muslim should alm himself with the Prophetic prayer and teach same to children. It says: Ya Muqalliba l qulub, qallib qulubana ala diiniKa; Ya Musarrifa l qulub, sarrif qulubanaa ala ta'atiKa'. And until we meet again, stay blessed. Jum'at Mubarakah.
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DR. RAZAQ BOLAWAYE UTHMAN, IMAM & MISSIONER ANSAR-UD-DEEN SOCIETY OF NIGERIA IPAJA BRANCH LAGOS STATE NIGERIA ©2025
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