Does Islam Permit Compulsion in the Matter of Religion? — Seal of the Prophets Vol. 2

Introduction

In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Does Islam Permit Compulsion in the Matter of Religion?.

Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: II – Commencement of Jihad by the Sword and Fundamental Discussion on Jihād
Pages: Book pp. 40–44 (PDF pp. 64–68)
Navigation: Book Table of Contents | « Previous: [Commencement of Jihad by the Sword] | Next: [State of Muslims at the Commencement of Jihad Refutes the Notion of Compulsion] »

Historical Account

Prior to analyzing the early wars of Islām, it is incumbent upon us to first study the teachings presented by Islām regarding compulsion in religious matters. In other words, is it permissible – in light of Islāmic teachings – that people should be converted to Islām by force, and that Islām be propagated by the sword? If Islām permits compulsion, then undoubtedly, the issue would become dubious. In this case, the possibility would exist that perhaps the early wars of Islām were also fought for the purpose of converting people to Islām by force. However, if it is proven that in light of the Islāmic teaching compulsion in religion is prohibited, this would be a powerful argument to substantiate that these early wars of Islām were not for the purpose of converting people to Islām by force, rather, there were other reasons for them. For it is not possible in the least, nor can any sensible individual accept, that the Holy Prophetsa

himself and his Companions could have acted so openly against that teaching, which they conveyed to the people in the name of God, and upon which their national identity was based.

Now, when we cast a glance upon the Holy Qur’ān, we find clear injunctions against propagation by force. Allāh the Exalted states:

“O Messenger! And say to the people that Islām is the truth from your Lord; wherefore let him who will believe and let him who will, disbelieve.”

([Al-Kahf (18:30)])

Then He states:

“O Messenger! Say to the people that now has the truth come to you from your Lord. So whosoever accepts the guidance, follows it only for the good of his own soul, and whosoever treads the wrong path, the consequence thereof would also befall him. And I am not a keeper over you.”

[Yūnus (10:109)]

Then He states:

ُفَلَمَّا اُجْ لِیَتْ بَنُو النَّضِ یْرِ كَانَ فِیْھُمْ مِنْ اَبْنَاءِ الْاَنْصَ ارِ فَقَالُوْا لَا نَدَعُ اَبْنَاءَنَا فَاَنْزَلَ اللّٰە

تَعَالیٰ لَا اِکْ رَاہَ فِی الدِّیْنِ قَدْ تَبَیَّنَ الرُّشْ دُ مِنَ الْغَیِّ

“When the Banū Naḍīr were exiled from Madīnah, the children of the Anṣār were also among them. The Anṣār desired to keep them, but the Holy Prophetsa forbade them from doing so due to the Qur’ānic verse: There should be no compulsion in religion.”

[In the era of the Jāhiliyyah whenever an idolater from the Aus or Khazraj was unable to attain male offspring, he would vow that if a son was born to him, he would make him a Jew. In this manner, many children from the Aus and Khazraj had become Jewish.]

[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fil-Asīri Yukrahu ‘Alal-Islām, Ḥadīth No. 2682]

Then, there is a narration related by Dathīq, the Roman, from the Khilāfat of Ḥaḍrat ‘Umarra:

ُكُنْتُ مَمْلُوْكًا لِعُمَرَ فَكَ انَ یَقُوْلُ اَسْ لِمْ ۔۔۔۔۔ قَالَ فَاَبَیْتُ فَقَالَ فَلَمَّا حَ ضَ رَتْەُ الْوَفَاة

َ�أعْتَقَنِی فَقَالَ اِذْھَبْ حَ یْثُ شِٴْت

“Dathīq, the Roman narrates that, in the Khilāfat of Ḥaḍrat ‘Umarra, I was his slave. He would often persuade me to become a Muslim, but I would refuse and Ḥaḍrat ‘Umarra would say:

Meaning: “There is no compulsion in religion.”

Then, he would remain silent. Thereafter, when the time of his demise drew near, Ḥaḍrat ‘Umarra freed me and said: “Now you may go wherever you desire.”

[Izālatul-Khifā’i ‘An Khilāfatil-Khulafā’i, By Shāh Wali’ullāh Muḥaddath Dehlvī (Translated by Muḥammad ‘Abdush-Shukūr Fārūqī), Volume 1, p. 30, Mas’alah Dar Bayān Āńcheh Bar Khalīfah Wājib Ast…..Maṣālih-e-Muslimīn, Qadīmī Kutub Khānah, Ārām Bāgh, Karachi]

Then, God the Exalted states:

“O Messenger! And say to those who have been given the Book and to the unlearned, ‘Do you submit?’ (i.e., convey the message of Islām to them). If then, they submit then know that they have been guided. But if they reject your message, then your duty is only to convey the message. And Allāh is Watchful of His servants.”

[Āl-e-‘Imrān (3:21)]

These verses of the Holy Qur’ān, which I have presented according to the chronological order of their revelation, are a conclusive proof that in light of the Islāmic teaching, compulsion in the matter of religion is not permissible. Rather, Islām has left the issue of religion to the conscience of every individual, in that every individual may choose to follow whichever religion one so desires. From among the verses just mentioned, the verse of Sūrah Al-Kahf is from the Makkan era. Some scholars are of the opinion that the verse of Sūrah Yūnus is from the last days of the Makkan era, whereas others believe it to be from the Medinite era. The verse of Sūrah Al-Baqarah is from the initial years in Madīnah when the wars of Islām had begun. The verse of Sūrah Āl- e-‘Imrān is from the latter period in Madīnah, when Makkah and Ṭā’if had been conquered, and the wars of Arabia had nearly come to a close. As such, these different verses were revealed in diverse eras during the life of the Holy Prophetsa. The last verse was revealed close to the demise of the Holy Prophetsa. All of these verses conclusively and definitely establish the prohibition of forceful propagation, and allude to the task of the prophet inasmuch that he should openly convey his teaching to the people. Thereafter, to accept or not to accept is the prerogative of people themselves. Now, in the presence of this clear and lucid teaching, which was loudly announced to the people day in and day out, and to which the disbelievers were invited, is it possible for the Holy Prophetsa and his Companions to set out, sword in hand, so as to forcefully convert people to Islām? In this case, would the disbelievers not object saying that you preach a so-called divine word which speaks against compulsion, yet practice coercion yourselves? Yet history proves that this allegation was never raised by the disbelievers, despite their habitual tendency to level allegations

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against the Holy Prophetsa without holding back. A multitude of allegations have been recorded in the Holy Qur’ān, books of Ḥadīth, and history.

State of Muslims at the Commencement of Jihād Refutes the Notion of Compulsion Then we see that when Jihād was initiated by the Muslims, their state at the time also refutes the notion of compulsion. Is it possible for a war of compulsion to be waged by a mere handful of people- against whom the entire country was armed – and who could barely sleep at night due to fear? In such a state of affairs, only such a person can set out to fight who either believes that now the only means to avert death is to take up the sword in self-defense, or if he believes that now death is inevitable either way, so why not die in the field of battle like men. An individual who is not mad cannot set out to fight for any other purpose except for the two just mentioned, in such conditions as were prevalent among the Muslims at that time. This is proof of the fact that the early wars of Islām were in security and self-defense, not for the purpose of compulsion and terrorism.

Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: II – Commencement of Jihad by the Sword and Fundamental Discussion on Jihād | Navigation: « Previous: [Commencement of Jihad by the Sword] | Next: [State of Muslims at the Commencement of Jihad Refutes the Notion of Compulsion] »