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In a Nutshell: While the vast majority of the Companions remained steadfast in their faith, a few isolated incidents of apostasy did occur during the Prophet's lifetime. Some unnamed companions who apostatised after receiving news of Isra and Miraj. Abdullah ibn Sa'd, the foster brother of Uthman ibn Affan, apostatised then came back to Islam during the conquest of Makkah whilst the Christian remained an apostate and died, and the earth rejected his body, and thus became a sign for the people. Cases were addressed through reconciliation or, in rare instances, punishment, emphasizing the gravity of apostasy in Islamic teachings while upholding the principles of justice and mercy.


Introduction

The Sahaba played a pivotal role in the propagation and preservation of Islam. Their unwavering devotion and sacrifices are revered in Islamic history.

However, a few exceptional cases of apostasy or renunciation of Islam (irtidad) did occur among the Companions during the Prophet's lifetime, highlighting the challenges faced in those early years of Islamic history.

The following examples are often cited:

  • Unnamed companions after Isra and Miraj
  • The scribe Abdullah ibn Sa‘d ibn Abi Sarh, and
  • An unnamed Christian man.



Incidents of Apostasy Mentioned in Islamic Sources

Unnamed Companions after Isra' and Mi'raj

It is narrated that some unnamed Companions apostatized after hearing about the Prophet's miraculous Night Journey (Isra' and Mi'raj). This incident is mentioned in a hadith narrated by Aisha (ra), indicating that the news of this extraordinary event led to doubts and apostasy among a few individuals (Hakim). Regarding the unnamed companions who apostatised after receiving news of Isra and Miraj. Aisha (ra) said:

When the Prophet (saw) was taken to Al-Aqsa Mosque, people have spoken about that and some people who believed in him have apostatized. (Hakim)


Prophetic Scribe: Abdullah ibn Abi Sarh

Abdullah ibn Abi Sarh, a scribe of the Prophet, is reported to have apostatized and rejoined the faith during the Conquest of Makkah. Initially, the Prophet refused to accept his allegiance, but after Uthman's intervention, he eventually accepted it (Nasa'i, Abu Dawud).

It was narrated that Sa‘d ibn Abi Waqqas said:

On the day of the conquest of Makkah, the Messenger of Allah (saw) granted safety to the people except four people, two women whom he named, and Ibn Abi Sarh. As for Ibn Abi Sarh, he hid with Uthman ibn Affan, and when the Messenger of Allah (saw) called the people to swear allegiance, Uthman brought him and made him stand before the Messenger of Allah (saw) and said: O Prophet of Allah, accept the allegiance of Abdullah. He raised his head and looked at him three times, each time refusing, then he accepted his oath of allegiance after the third time. Then he turned to his Companions and said: “Was there not among you any intelligent man who, when he saw me not accepting his pledge, would get up and kill him?” They said: O Messenger of Allah, we do not know what is in your mind; why did you not hint to us with (a movement of) your eyes? He said: “It is not appropriate for a Prophet to have treacherous eyes.” (Nasa’i 4067 and Abu Dawud 2683)

The scholar Dhahabi said:

"He never harmed anybody and he did not do anything that he could be blamed for after the conquest of Makkah. He was one of the wisest and most generous of men." (Siyar A‘laam an-Nubala, 3/34)


An Unnamed Christian Convert

An incident involving an unnamed Christian who converted to Islam, then apostatized, is narrated by Anas (ra). This individual claimed to have altered the words the Prophet dictated to him. It is reported that his body was miraculously expelled from the grave multiple times, indicating divine intervention (Bukhari, Muslim). It was narrated that Anas said:

"There was a Christian man who became Muslim and read al-Baqarah and Aal Imran, and he used to write for the Messenger of Allah (saw). He went back to being a Christian, and he used to say: Muhammad does not know anything but what I wrote for him. Allah caused him to die, and they buried him, then the next morning the earth had thrown him out. They said: This is the doing of Muhammad and his companions, because he ran away from them; they dug up our companion and threw him (on the ground). So they dug a grave for him and made it deep, but the next morning the earth had thrown him out. They said: This is the doing of Muhammad and his companions, because he ran away from them; they dug up our companion and threw him (on the ground). They dug another hole for him and they made it as deep as they could in the ground, but the next morning the earth had thrown him out. Thus they realised that this was not something that people had done, so they left him unburied."

Ibn Taymiyyah said:

"This accursed one who fabricated lies against the Prophet (saw) and said that he did not know anything but what he wrote for him was subject to vengeance and shame from Allah, as He caused him to be thrown out of the grave after he had been buried, several times. This is something extraordinary which shows to everyone that this was a punishment because of what he had said and that he was a liar, because such things do not happen to most of the dead."


Scholarly Perspectives and Insights

Islamic scholars have extensively discussed these incidents and their implications:

  • Ibn Taymiyyah (d. 1328 CE) highlighted the case of the unnamed Christian as a divine punishment for fabricating lies against the Prophet and a warning against apostasy.
  • Al-Dhahabi (d. 1348 CE) described Abdullah ibn Abi Sarh as a wise and generous man who did not cause further harm after his repentance and acceptance of Islam during the Conquest of Makkah.
  • Contemporary scholars emphasize that while apostasy is a grave sin in Islam, the Prophet's handling of these cases demonstrated principles of justice, mercy, and the opportunity for repentance and reconciliation.


Legal Rulings and Consequences of Apostasy

Islamic jurisprudence (fiqh) considers apostasy a severe offense with significant legal implications. However, the exact interpretations and consequences vary among different schools of thought and scholarly opinions. Some key points:

  • Apostasy is generally considered a major sin, but the specific worldly and spiritual consequences are subject to scholarly debate.
  • Repentance and a sincere return to Islam are accepted, as demonstrated by the Prophet's acceptance of Abdullah ibn Abi Sarh's allegiance.
  • Apostasy cases were addressed on an individual basis, considering the unique circumstances and intentions of the individuals involved.



FAQs

Were the Companions immune to doubts or apostasy?
While the Companions were exceptional in their faith and commitment, they were not infallible or immune to doubts or temporary lapses of faith, as evidenced by the few incidents mentioned.

How did the Prophet respond to cases of apostasy among the Companions?
The Prophet's responses varied based on the specific circumstances, ranging from reconciliation and acceptance of repentance, as in the case of Abdullah ibn Abi Sarh, to divine punishment, as in the case of the unnamed Christian convert.

Does Islamic law prescribe capital punishment for apostasy?
There are differing scholarly opinions on the worldly consequences of apostasy, including the application of capital punishment. The interpretations vary based on the specific circumstances and the individual's intentions.



Conclusion

While the vast majority of the Companions remained unwavering in their faith, a few isolated incidents of apostasy did occur during the Prophet's lifetime. These cases were addressed through reconciliation, repentance, and, in rare instances, divine intervention or punishment.

The incidents underscore the gravity of apostasy in Islamic teachings while highlighting the principles of justice, mercy, and the opportunity for repentance.

Contemporary scholars emphasize the need for a nuanced understanding of these incidents within their historical and legal contexts, promoting compassion and dialogue in addressing such sensitive matters.


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