Desirable religiosity is discussed many times by the holy Quran, whilst emphasising on individual freedom and autonomy in the realisation of this truth-seeking religion. This notion is to the extent that the Quran absolutely rejects any kind of compulsion in religious affairs and explicitly declares in verse 256 of Surah Al-Baqarah:
لا إِكْرَاهَ فِي الدِّينِ.
No compulsion exists in religion.
The place of faith is in the heart[1], and does not accept any imposition. Consequently, the answer of the prophets to those not open to accepting their invitation towards God and to those who imposed their beliefs was: religion is not compatible with compulsion. We read an example of the answer to the first group in verse 28 of Surah Hud, refering to the words of Prophet Noah addressed to the nobles of his people who did not accept his invitation:
أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ.
Shall we compel you to accept it while you are averse to it?
A second example can be seen in the answer that verse 88 of Surah Al-A’raf quotes from Prophet Shu’ayb to the nobles of his people against their religious enforcements:
قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِن قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ.
The chiefs of the arrogant among his people said: ’O Shu’ayb, we will surely expel you, and those who believe with you from our city, unless you return into our creed.’He said: ’Even though we dislike it?’
Nevertheless, it is difficult for many believers to accept that religion is optional. Perhaps out of good intentions and compassion, they think that forcing others is in their best interest as they will be led to the path of salvation. However, the Quran combats this illusion and addresses these believers in verse 31 of Surah Al-Ra’ad that if there was any benefit and expediancy in religious coercion, God would have done so easily:
أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا أَن لَّوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا؟
Have not those who have believed lost hope (and yet known) that if Allah had willed He would certainly have guided all people?
Although the Holy Prophet never obliged anyone to be religious, but since he was very eager to bring people to faith[2], the Quran reminds him many times that he is not a gaurdian or accountable for the people. One of these reminders can be found in verses 104 and 107 of Surah Al-An’am, where God first says through His Prophet:
قَدْ جَاءَكُم بَصَائِرُ مِن رَّبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ.
Certainly clear proofs have come over to you from your Lord. Whoever therefore sees (with insight), it is to his own gain, and whoever is blind, it is to his own loss; and I am not a keeper over you.
And then in the following verse the same point is repeated and the Prophet is addressed as:
وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ.
And had Allah pleased, they would not have associated others with Him (committed polytheism), and We have not made you a keeper over them, nor are you over them a gaurdian.
God’s tradition is that guidance of individuals must be dependent on their own choice and not the imposition or the interest of others; therefore, in verse 56 of Surah Al-Qasas, the Holy Prophet is reminded that guidance complies with this rule set by God:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ.
Verily you cannot guide whom you like, but Allah guides whomever he pleases, and He knows best those that are guided.
And in verses 21 and 22 of Surah Al-Ghashiyyah, God alerts His Prophet that his duty is to warn and not to dominate over people:
فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ.
Therefore remind them that you are only a reminder and you have no control (dominance) over them.
This is the same point that is mentioned in verse 99 of Surah Al-Ma’idah with this statement:
مَّا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ.
Nothing is incumbent upon the Messenger (has no duty) but to convey (The message of Allah).
Therefore, when ”the path of guidance becomes apparent from the path of error”[3] people should be left free so that whoever wants can decide to accept this obvious truth, and whoever doesn’t want to accept, can deny the truth and become a disbeliever by their own will and choice. Hence, in verse 29 of Surah Al-Kahf, it is said:
وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ.
And say: ’The truth is from your Lord; so whoever wills, let him believe, and whoever wills, let him disbelieve (and cover the truth).’
Of course this statement is not a permission to oppose God’s command[4]; but rather it means that all existence submits to God Almighty as God has intentionally willed for the good and bad fate of individuals to be determined only by their own choices and not to be influenced by forced religious or anti-religious behavior[5].
Some say that religion at its principle is optional, but after accepting, religion becomes a set of mandatory enforcements which you must obide from. A group also thinks that one of the duties or authorities of an islamic governance is to implement religious regulations, even by force. This is despite the fact that in terms of moral obligation or consequences in the afterlife, there is no difference between the principle or secondary aspects of religion. The Quran values the implementation of religious rules in society and considers it as a sign of faith, as long as the people themselves have willingly chosen to obide by the rules and have submitted wholeheartedly. Therefore, in verse 65 of Surah Al-Nisa, which emphasizes the necessity of the unquestionable implementation of the Prophet’s judement, we can see that it also acknowledges the necessity of voluntary acceptance and wholehearted submission as a sign of true faith, rather than imposing his judgements onto people.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا.
But no, by your Lord! They do not believe (in reality) until they make you the judge regarding the disagreement between them. They find within themselves no dislike of which you decide and submit with full submission.
A great fallacy or misunderstanding that occurs here is that the supporters of religious cmpulsion use the ”the personal duties and obligations” of someone who has realised the truth of religion and its rulings as an excuse to interfere and consider compulsion as valid in other people’s religiosity. Although each person is obliged to personally consider God’s commands as a necessity and fulfil them as a definite duty, there is no insistence nor does anyone have the right to force others into religiosity.
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Islamic Library: Introduction to Islam
[1] . As mentioned in verse 14 of Surah Al-Hujurat:
«وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ»
for faith has not yet entered your hearts.
[2]. An example of this eagerness is described in verse 6 of Surah Al-Kahf as follows:
«فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا»
Then maybe you will fret yourself to death with grief and put yourself in danger, following after them, if they do not believe in this Message
[3]. In verse 256 of Surah Al-Baqarah immediately after the annoucement of
«لَا إِكْرَاهَ فِي الدِّينِ»
no compulsion exists in religion, it is said:
«قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ»
The path to reaching good and righteousness has been clearly revealed from the path to evil and corruption
the point expressed in this verse is contrary to the opinion of those who have used it as an excuse to nullify the Quran’s ruling on religious freedom, as it is emphasising the uselessness of religious coercion. That is, when the path of good and evil is well presented, but some people yet still choose the wrong path, there is no benefit in forcing them to return from this path and everyone chooses their own path and destiny.
[4]. According to to verse 83 of Surah Al-Imran, all existence has submitted to the will of God and nothing happens without His will:
«أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ»
Is it then other than the religion of Allah that they seek (to follow)? And to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and unto Him they shall be returned.
[5]. The ineffectiveness of forced anti-religious behaviour is stated in verse 106 of Surah Al-Nahl as follows
«مَن كَفَرَ بِاللَّهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ»
He who disbelieves in Allah (and covers the truth) after believing in Him; not he who has been compelled, while his heart is still content with the faith, but he who opens (his) heart to disbelief, upon them shall rest wrath from Allah and for them shall be a great chastisement.