Fiqh al Jihad Sheikh Yusuf al Qaradhawi

Islam, in particular, is oversensitive to heterodoxy and innovation in religion, as well as
intellectual paradoxes. That is why our noble Prophet said, "Whoever innovates
something in this matter of ours that is not of it will have it rejected" (unanimously
agreed upon).
The phrase this matter of ours means the religion of Islam, and have it rejected means
that act of innovation is refuted. The Prophet also said, "Every invented matter is an
innovation, and every innovation is an act of going astray, and every act of going
astray will be in Hellfire" (Muslim).
Well-versed scholars see that innovations are more dangerous than sins because the latter
are overt and exposed to people, whereas innovations use religion as a disguise and
promote their commodities among many people who do not know the real intentions
behind these innovations.
Meanwhile, the innovators think that their innovating in religion is a means of getting
closer to Almighty Allah. Therefore, some scholars say, "We often see people who regret
their sins, repent them, and pray for Allah's forgiveness. On the other hand, innovators
never repent their innovations or pray for Allah's forgiveness, because they use them to
get closer to Allah, so how come they repent or ask for forgiveness?" Consequently,
some scholars say, "Satan prefers an innovation to a sin. A sin corrupts man, but an
innovation corrupts religion."
Resisting Apostasy and the Apostates
In Islam, jihad against corruption and evil within the Muslim society includes jihad
against apostasy, which means relapsing into atheism after embracing Islam.
As stated earlier, Islam enjoins combating evil and resisting injustice and sins by hand,
tongue, or heart. For the Muslim society, apostasy constitutes a danger that is more
profound than all sins, even the major ones. Atheism is the greatest sin and the most
grievous of all evils, yet apostasy, in particular, is the worst of all kinds of atheism.
Whosoever embraces Islam through conviction and insight must consult a trustworthy
religious Muslim scholar when he or she has any doubts. This scholar would then discuss
these doubts with this person and remove all reasons of doubt. Such doubts are
temporary, Allah willing. Whoever wishes to attain the enlightenment of the truth should
know that Islam provides beliefs that are adequate to the human instinct, concepts that
appeal to the mind, doctrines that achieve justice, and values and ethics that refine the
soul and ameliorate life.
If such a person is still not convinced or says that he or she has lost his or her conviction
about the validity of Islam or the truthfulness of its Prophet — yet he or she keeps all that
hushed and asks none to follow in his or her footsteps — then this case should be left to
Allah, and this person will get his or her requital in the hereafter.
The real danger of such a person lies in his or her preaching atheism or apostasy within a