Surah an-Nahl (The Bee ) 16 : 106

Overview (Verses 106 - 111)

Rejecting the Faith after Accepting it

The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it:

As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers. (Verses 106-109)

The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith.

The sūrah paints in ghastly colours the crime of the person who reverts to unbelief after having known the true faith, declared his acceptance of it and experienced its blessings. Such a person only reverts to unbelief because he prefers the comforts and pleasures of this world to the happiness of the life to come. Hence such people are threatened with God’s wrath and tremendous suffering, in addition to being deprived of God’s guidance. They are described as heedless, as having sealed their hearts, ears and eyes, and as being certain losers in the life to come. The important point here is that faith must never be subject to bargaining or to a balance of profit and loss. When a person’s heart and mind submit to faith, they do not admit any worldly influence. This world has its values and considerations, while faith has its own. The two sets cannot overlap or have anything in common. Faith must not be treated in a trifling way. It is not a bargain that you make one day and reverse the next. It is far more precious. Hence the crime is painted in such ghastly colours and the punishment is seen to be extremely stern.

The only exception from such condemnation is the one who professes, under utter duress, to have rejected the faith only to save himself from certain death, while his heart remains full of faith, certain that it is the truth. It is reported that this ruling was revealed in connection with `Ammār ibn Yāsir. Al-Ţabarī reports on the authority of Muĥammad, `Ammār’s son, that “the unbelievers in Makkah tortured his father, `Ammār ibn Yāsir, continuously until he gave in to some of their demands. He then reported this to the Prophet who asked him: ‘How do you feel deep at heart?’ He said: ‘My heart is full of faith, entertaining no doubt whatsoever.’ The Prophet said to him: ‘If they try again, do likewise.’ This was a concession, and it applies to anyone in similar circumstances.’

Yet many believers refused to satisfy their torturers, preferring to die rather than give in, even only verbally, to their demands. This was the stance taken by `Ammār’s own parents. His mother, Sumayyah, was so resolute in her resistance that she was stabbed with a spear in her vagina and died a martyr. His father also was tortured to death without giving in. Similarly did Bilāl, who was singled out for a special treatment. The unbelievers laid him down on the burning sands in the summer heat of Arabia and put on his chest a large rock and dragged him along, ordering him to reject his faith, but he refused and declared: “He is only One God.” He then said to them: “Had I known anything that would give you more displeasure, I would have said it.”

Another example is that of Ĥabīb ibn Zayd al-Anşārī, when Musaylamah, the liar who claimed to be a messenger of God asked him: “Do you believe that Muĥammad is God’s Messenger?” Ĥabīb said: “Yes, indeed.” Musaylamah asked him: “Do you believe that I, too, am God’s messenger?” Ĥabīb said: “I hear nothing.” Musaylamah then ordered that Ĥabīb be dismembered. He kept asking him and he kept giving the same replies until he died under such torture.

`Abdullāh ibn Ĥudhāfah of the Sahm clan of the Quraysh was a companion of the Prophet who was once taken captive by the Byzantines. He was taken to their ruler who offered him a share in his kingdom and that he would give him his own daughter as a wife if he would embrace Christianity. `Abdullāh said: “If you were to give me all your kingdom and all the wealth and property of all Arabs in return for disowning the faith of Muĥammad, (peace be upon him), I would not accept for even a blink of an eye.” The Byzantine ruler said: “If you refuse, then I will kill you.” `Abdullāh said: “Do what you like.” The ruler then ordered that he should be crucified. Soldiers then shot at him with arrows piercing his legs and arms, but he refused to convert to Christianity despite all this.

The ruler then ordered that he should be brought down from the cross. A large pan made of copper was put over a great fire until it was boiling fiercely. Another Muslim captive was then thrown into the pan and soon his bones were visible. `Abdullāh was then told to convert to Christianity, threatened that he would suffer the same fate if he did not. He refused, and the ruler ordered that he should be thrown into the pan. As he was being lifted, the ruler noticed that his eyes were tearful. He ordered that he should be brought down. He then spoke to him only to be astonished by `Abdullāh’s explanation of his crying. `Abdullāh said: “I only cried because I have one soul, and I am subjected to this torture for my faith. I wish I had as many souls as the number of hairs on my body and each one of them was subjected to the same fate.”

Another report suggests that the Byzantine ruler then imprisoned `Abdullāh ibn Ĥudhāfah for several days without food or water. He then sent him wine and pork. `Abdullāh touched nothing of this. He was then taken to the ruler who asked him why he did not eat or drink. `Abdullāh said: “In my condition, [i.e. a case of starvation approaching death] it is lawful for me to eat and drink the otherwise forbidden things you sent me. But I will not give you the pleasure of feeling that you have broken my resolve.” The ruler secretly admired `Abdullāh for his great resistance under pressure. He said to him: “Kiss my head and I will set you free.”  `Abdullāh said: “I will do so if you will also set free all the other Muslim captives you hold.” The ruler agreed and `Abdullāh kissed his head. The ruler was true to his promise and set them all free. `Abdullāh took them all to Madinah and reported what happened to the Caliph, `Umar ibn al-Khaţţāb who said: “It is the duty of every Muslim to kiss `Abdullāh ibn Ĥudhāfah’s head. I will be the first to do so.” He then stood up and kissed `Abdullāh’s head.

This shows that faith is a matter of grave importance. There can be no compromise about it. To uphold it may require paying a heavy price. But, to a Muslim, faith is far more valuable than any price. It is so also in God’s view. It is a trust honoured only by one who is prepared to sacrifice his life for it. Indeed the life of this world and all the comforts it may provide is of little consequence compared with faith.

But then, your Lord [grants forgiveness] to those who forsake their homes after enduring trials and persecution, and strive hard [in God’s cause] and remain patient in adversity. After all this, your Lord is certainly Much-Forgiving, Most Merciful. One day every soul will come pleading for itself. Every soul will be repaid in full for all its actions, and none shall be wronged. (Verses 110-111)

The reference here is to some believers who were among the weaker elements of Arabian society. They were subjected to great pressure and had to renounce their faith. However, they subsequently migrated and joined the believers when they had a chance to do so. They strove hard for the cause of Islam, enduring much hardship along the way. The verse gives them the good news of God’s forgiveness and an abundance of His grace: “After all this, your Lord is Much-Forgiving, Most Merciful.” (Verse 110)

This will take place on a day when every soul will be preoccupied with its own affairs. It has no time for anyone else. The statement, “every soul will come pleading for itself,” gives us a sense of the seriousness of the whole matter. Everyone will be trying hard to save themselves from the suffering that awaits the wrongdoers. But pleading will be of no avail, for it is the time of reckoning and reward. Hence: “Every soul will be repaid in frill for all its actions, and none shall be wronged.” (Verse 111)