The 256th verse (ayah) of Al-Baqara, in the Quran,Mustansir Mir (2008), Understanding the Islamic Scripture, p. 54. Routledge. . includes the phrase that "there is no compulsion in religion". The Quran says that, since the revelation has clearly distinguished righteousness from unrighteousness, the people must choose which to follow. This verse immediately follows The Verse of the Throne.Jacques Berque (1995), Le Coran : Essai de traduction, p.63, note v.256, éditions Albin Michel, Paris.
The overwhelming majority of Muslim scholars consider the verse to be a Medinan surah,John Esposito (2011), What Everyone Needs to Know About Islam, p. 91. Oxford University Press. .Sir Thomas Walker Arnold (1913), Preaching of Islam: A History of the Propagation of the Muslim Faith, p. 6. Constable.Mapel, D.R. and Nardin, T., eds. (1999), International Society: Diverse Ethical Perspectives, p. 233. Princeton University Press. . when Muslims lived in their period of political ascendance,Taha Jabir Alalwani (2003), La 'ikraha fi al-din: 'ichkaliyat al-riddah wa al-murtaddin min sadr al-Islam hatta al-yawm, pp.92-93. ."this verse is acknowledged to belong to the period of Quranic revelation corresponding to the political and military ascendance of the young Muslim community. 'There is no compulsion in religion' was not a command to Muslims to remain steadfast in the face of the desire of their oppressors to force them to renounce their faith, but was a reminder to Muslims themselves, once they had attained power, that they could not force another's heart to believe. There is no compulsion in religion addresses those in a position of strength, not weakness. The earliest commentaries on the Quran (such as that of Al-Tabari) make it clear that some Muslims of Medina wanted to force their children to convert from Judaism or Christianity to Islam, and this verse was precisely an answer to them not to try to force their children to convert to Islam." "Open Letter to his holiness Pope Benedict XVI" (PDF). and to be non-abrogated.Richard Curtis (2010), Reasonable Perspectives on Religion, p. 204. Lexington Books. . Quote: "While the pope, following many anti-Islam propagandists, seemingly argues that the oft-cited Quranic dictum "no compulsion in religion" was abrogated by subsequent revelations, this is not the mainstream Muslim interpretation. Indeed, the pope made a major scholarly blunder when he claimed that the "no compulsion in religion" verse was revealed during the Meccan period, "when Mohammed was still powerless and under threat." In fact, it was revealed during the later Medinan period--the same period as the verses that authorize armed struggle against the Meccan enemies of the nascent Muslim community in Medina, that is, "when Muhammad was in a position of strength, not weakness."" (emphasis added) The Quranic proclamation that 'There is no compulsion in religion.' is considered to be an absolute and universal by Muslim scholars. So, under no condition, should an individual be forced to accept a religion or belief against their will.Leonard J. Swidler (1986), Religious Liberty and Human Rights in Nations and in Religions, p.178. Ecumenical Press.Farhad Malekian (2011), Principles of Islamic International Criminal Law, p.69. Brill. .Mohammad Hashim Kamali, The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah (Religion and Global Politics), pp. 110-1. Oxford University Press. .
The principle of non-compulsion in religion was not limited to freedom of religion, Islam also provided non-Muslims with considerable economic, cultural, and administrative rights.David Ray Griffin (2005), Deep Religious Pluralism, p.159. Westminster John Knox Press. .
Text and meaning Text and transliteration Hafs from Aasim ibn Abi al-Najud
Warsh from Nafiʽ al-Madani
Translation
Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in God has certainly grasped the firmest, unfailing hand-hold. And God is All-Hearing, All-Knowing.
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.
There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in has grasped the most trustworthy handhold with no break in it. And is Hearing and Knowing.
Context According to some commentators, this verse (Quran 2:256) was directed towards a small group of residents of Medina and is related to an incident during the time of the Prophet. The incident involved a Muslim boy who had been educated in a Jewish school in Medina and decided to depart with a Jewish tribe that was being expelled from the city. When the boy's distraught parents asked the Prophet if they could compel their son to stay, he told them that there is no compulsion in religion, as stated in the verse.Yusuf al-Qaradawi, Ayat al-Sayf, pp.50-51. It is reported that Mujahid said that "This verse was revealed about a man of the Helpers who had a black boy called Subayh whom he used to coerce to become Muslim".Al-Wahidi, Asbab Al-Nuzul, (2:256).
In all cases, following the famous maxim (Consideration is granted to the Generality of the Language, not to the Specificity of the Reason [for Revelation])Ali Gomaa, al-Tariq ila al-Turath, p.207.Muhammad ash-Shawkani, Nayl al-Awtar, 8:112.Ahmed Al-Dawoody (2011), The Islamic Law of War: Justifications and Regulations, p.51. Palgrave Macmillan. . it is concluded that the verse is general in meaning, and thus the verse has been understood over the centuries as a general command that people cannot be forced to convert to Islam.Sir Thomas Walker Arnold (1913), Preaching of Islam: A History of the Propagation of the Muslim Faith, p.420. Constable. Quote: "Forcible conversion was forbidden, in accordance with the precepts of the Qur'an : — " Let there be no compulsion in religion " (ii. 257). " Wilt thou compel men to become believers ? No soul can believe but by the permission of God " (x. 99, 100). The very existence of so many Christian sects and communities in countries that have been for centuries under Muhammadan rule is an abiding testimony to the toleration they have enjoyed, and shows that the persecutions they have from time to time been called upon to endure at the hands of bigots and fanatics, have been excited by some special and local circumstances rather than inspired by a settled principle of intolerance."
Discussion
Relevance to apostasy First, the "no compulsion" phrase should not be used out of context and all exegesis of Quran that is "linear-atomistic" analysis of one small phrase in one verse is flawed.Asma Barlas (2002), Believing Women in Islam, , University of Texas Press, page 8 The complete verse and nearby verses should be read to understand the "complex hermeneutic totality" of context for anything in Quran.
It is reported that Mujahid said that "This verse was revealed about a man of the Helpers [Ansar of Medina] who had a black boy called Subayh whom he used to coerce to become Muslim". In addition scholar argue, no single phrase or verse in Quran is less or more relevant in Islam than other phrases or verses in Quran; and other verses in Quran such as verse 66 of At-Tawba state "Make no excuses! You have lost faith after your belief. If We pardon a group of you, We will punish others for their wickedness.", As well as "And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” ...",. "Had your Lord so willed ˹O Prophet˺, all ˹people˺ on earth would have certainly believed, every single one of them! Would you then force people to become believers?",. "So, ˹continue to˺ remind ˹all, O Prophet˺, for your duty is only to remind. You are not ˹there˺ to compel them ˹to believe˺",, . "He said, “O my people! Consider if I stand on a clear proof from my Lord and He has blessed me with a mercy from Himself, one which you fail to see. Should we ˹then˺ force it on you against your will?". According to some western scholars, in the history of Islamic exegesis scholarship, that verse is considered as an early revelation, and abrogated by verses that were revealed to Muhammad at a later stage in his life.Peters & De Vries (1976), Apostasy in Islam, Die Welt des Islams, Vol. 17, Issue 1/4, pp 15 (footnote 38) However, as stated by the famous British orientalist Sir Thomas Walker Arnold the verse in question is a Medinan verse, when Muslims lived in their period of political ascendance. Moreover, Muslim scholars have established the abrogated verses and 2:256 isn't among them. Finally, to understand the Quran, the sayings and actions of Muhammad as recorded in Hadith collections are considered by Islamic scholars.
Ibn Kathir's interpretation The Quran commentator (Muffasir) Ibn Kathir, a Sunni, suggests that the verse implies that Muslims should not force anyone to convert to Islam since the truth of Islam is so self-evident that no one is in need of being coerced into it,
Ibn Hazm's interpretation Ibn Hazm interprets Al-Baqarah 256 in his book Al-Muhalla as follows "So it is established that the verse [Al-Baqarah 256] is not taken upon its apparent meaning but rather it is concerning those whom Allah forbade us to compel, and they are the People of the Book specifically."
Kashani's interpretation Kashani, a Sufi,, ʻAbd al-Razzāq Kamāl al-Dīn al-Kāshānī (d. c. 730 / 1330)., Hurqalya Publications: Center for Shaykhī and Bābī-Bahā’ī Studies interprets Q.2:256 as follows
Verses relating to Quran 2:256 A number of verses relate to Quran 2:256; these include:
These verses indicate that compulsion is strictly prohibited.
See also Apostasy in Islam Religious pluralism Religious tolerance
Notes
References