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Prominent Quranic verse which states that there is no compulsion in religion

002256 Al-Baqarah UsmaniScript.png

Verse (ayah) 256 of Al-Baqara is a very famous poetry in the Islamic scripture, the Quran.[1] The poetry includes the phrase that "there is no compulsion in religion".[2] Immediately later making this argument, the Quran offers a rationale for it: Since the revelation has, through explanation, clarification, and repetition, clearly distinguished the path of guidance from the path of misguidance, information technology is now up to people to choose the one or the other path.[1] This verse comes right after the Throne Poetry.[3]

The overwhelming majority of Muslim scholars consider that verse to be a Medinan one,[4] [5] [6] when Muslims lived in their period of political ascendance,[7] [8] and to be non abrogated,[9] including Ibn Taymiyya,[10] Ibn Qayyim,[eleven] Al-Tabari,[12] Abi ʿUbayd,[xiii] Al-Jaṣṣās,[14] Makki bin Abi Talib,[15] Al-Nahhas,[16] Ibn Jizziy,[17] Al-Suyuti,[18] Ibn Ashur,[xix] Mustafa Zayd,[twenty] and many others.[21] Co-ordinate to all the theories of language elaborated by Muslim legal scholars, the Quranic proclamation that 'At that place is no compulsion in religion. The right path has been distinguished from error' is as accented and universal a argument equally one finds,[22] so under no status should an individual be forced to take a religion or belief against his or her volition according to the Quran.[23] [24] [25] [26]

The meaning of the principle that there is no coercion in religion was not limited to liberty of individuals to choose their own religion. Islam besides provided not-Muslims with considerable economic, cultural, and administrative rights.[27]

Text and pregnant [edit]

Text and transliteration [edit]

  • Hafs from Aasim ibn Abi al-Najud

لَآ إِكْرَاهَ فِى ٱلدِّينِ صلے قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ج فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا قلے وَٱللَّهُ سَمِيعٌ عَلِيمٌ ۝٢٥٦‎
²⁵⁶ Lā 'ikrāha fi d-dīn(i), qa t-tabay-yana r-rushdu mina fifty-ghay(yi), fama y-yakfur biṭ-ṭāghūti wayu'mim bil-lāhi faqadi s-tamsaka bil'urwati l-wuthqā la n-fiṣāma lahā, wal-lāhu samī'un 'alīm(un)

  • Warsh from Nafiʽ al-Madani

لَآ إِكۡرَاهَ فِے اِ۬لدِّينِ صلے قَد تَّبَيَّنَ اَ۬لرُّشۡدُ مِنَ اَ۬لۡغَىِّ ج فَمَن يَكۡفُرۡ بِالطَّٰغُوتِ وَيُومِنۢ بِاللَّهِ فَقَدِ اِٜسۡتَمۡسَكَ بِالۡعُرۡوَةِ اِ۬لۡوُثۡقَٜىٰ لَا اَٜنفِصَامَ لَهَا قلے وَاَ۬للَّهُ سَمِيعٌ عَلِيمٌ ۝٢٥٥‎
²⁵⁵ Lā 'ikrāha fi d-dīn(i), qa t-tabay-yana r-rushdu mina l-ghay(yi), fama y-yakfur biṭ-ṭāghūti wayūmim bil-lāhi faqadi s-tamsaka bil'urwati l-wuthqā la northward-fiṣāma lahā, wal-lāhu samī'un 'alīm(un)

Meanings [edit]

256 There is no compulsion in organized religion. Verily, the Right Path has become distinct from the incorrect path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.


256 In that location shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. And then whoever disbelieves in Taghut and believes in Allāh has grasped the about trustworthy handhold with no pause in it. And Allāh is Hearing and Knowing.


256 Permit there be no coercion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the virtually trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.


256 There is no compulsion in faith. The right direction is henceforth singled-out from mistake. And he who rejecteth imitation deities and believeth in Allah hath grasped a firm handhold which volition never pause. Allah is Hearer, Knower.

Context [edit]

Co-ordinate to some commentators, the verse was simply directed towards a small-scale grouping of residents of Medina, i.east. children from i of the Muslim families who had been educated in the town's Jewish schools decided to depart with the Jewish tribe being expelled from Medina. His distraught parents were told by God and the Prophet in this verse that they could not compel their son to stay.[28] [29]

When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), in that location were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. Then Allah the Exalted revealed; "Allow there exist no compulsion in religion. Truth stands out clear from error."

Information technology is reported that Mujahid said that "This verse was revealed about a man of the Helpers who had a black male child called Subayh whom he used to coerce to become Muslim".[xxx]

In all cases, post-obit the famous maxim "العبرة بعموم اللفظ لا بخصوص السبب"‎ (Consideration is granted to the Generality of the Language, not to the Specificity of the Reason [for Revelation])[31] [32] [33] it is concluded that the verse is full general in meaning,[28] [29] and thus the verse has been understood over the centuries as a full general command that people cannot be forced to convert to Islam.[28] [34]

Word [edit]

Relevance to apostasy [edit]

According to Khaled Abou El Fadl, and other scholars such as S. A. Rahman,[35] the phrase "in that location is no compulsion in religion" from verse Q.ii:256[2] enunciates a general, overriding principle that cannot exist contradicted by isolated traditions attributed to the Prophet and that the verse indicates that Quran never intended a penalisation for apostasy in this life.[35] [36]

Other Islamic scholars disagree.[37] Kickoff, the "no coercion" phrase should non be used out of context and all exegesis of Quran that is "linear-atomistic" analysis of one pocket-sized phrase in i poesy is flawed.[38] The consummate verse and nearby verses[39] should be read to understand the "circuitous hermeneutic totality" of context for anything in Quran.[ citation needed ]

It is reported that Mujahid said that "This poetry was revealed virtually a human of the Helpers [Ansar of Medina] who had a black boy called Subayh whom he used to coerce to become Muslim".[xxx] 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[40] of At-Tawba state "Make ye no excuses: ye have rejected Faith after ye had accepted it. If We pardon some of you, We will punish others amongst you, for that they are in sin.",[40] Also as "Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): ...",[41] "And if your Lord had pleased, surely all those who are in the earth would take believed, all of them; will y'all and then force men till they become believers?",[42] "Therefore practise remind, for you are simply a reminder. You are not a watcher over them;",[43] "He said: "O my people! Encounter ye if (it exist that) I have a Clear Sign from my Lord, and that He hath sent Mercy unto me from His ain presence, just that the Mercy hath been obscured from your sight? shall we compel yous to accept it when ye are balky to it?".[44] According to some western scholars, in the history of Islamic exegesis scholarship, that poesy is considered every bit an early revelation, and abrogated past verses that were revealed to Muhammad at a afterwards stage in his life.[45] However, as stated by the famous British orientalist Sir Thomas Walker Arnold the poetry in question is a Medinan verse, when Muslims lived in their flow of political ascendance.[5] Moreover, Muslim scholars take established the abrogated verses and Q.2:256 isn't amongst them.[xviii] [21] Finally, to empathise the Quran, the sayings and actions of Muhammad as recorded in Hadith collections are considered by Islamic scholars. Taken together, the vast majority of Islamic scholars of every fiqh have traditionally held with the position that there should be punishment for apostasy in Islam.[46] [ not specific enough to verify ]

Ibn Kathir'southward interpretation [edit]

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 demand of being coerced into it,[29]

There is no coercion in religion. Verily, the right path has go distinct from the wrong path. لاَ إِكْرَاهَ فِي الدِّينِ (There is no coercion in faith), meaning, "Do not force anyone to become Muslim, for Islam is plain and articulate, and its proofs and testify are patently and articulate. Therefore, there is no need to strength anyone to encompass Islam. Rather, whoever God directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever God blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam. It was reported that; the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn Abbas said (that before Islam), "When (an Ansar) adult female would non deport children who would live, she would vow that if she gives nativity to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated (from Al-Madinah), some of the children of the Ansar were being raised amongst them, and the Ansar said, `Nosotros volition non abandon our children.' God revealed, لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ (There is no compulsion in organized religion. Verily, the right path has become distinct from the wrong path). Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of God said to a man, أَسْلِم "Embrace Islam. The man said, "I dislike it. The Prophet said, وَإِنْ كُنْتَ كَارِهًا "Even if you lot dislike it. First, this is an authentic Hadith, with simply three narrators between Imam Ahmad and the Prophet. Notwithstanding, it is not relevant to the field of study nether give-and-take, for the Prophet did non force that man to become Muslim. The Prophet just invited this man to become Muslim, and he replied that he does non find himself eager to become Muslim. The Prophet said to the human being that even though he dislikes embracing Islam, he should nevertheless embrace it, `for God will grant you sincerity and true intent.'[47]

Kashani's interpretation [edit]

Kashani, a Shi'i,[48] interprets Q.ii:256 every bit follows

{ لاَ إِكْرَاهَ فِي ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَيِّ فَمَنْ يَكْفُرْ بِٱلطَّاغُوتِ وَيْؤْمِن بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لاَ ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ } There is no compulsion in religion, considering in reality religion is the guidance that is acquired from the light of the middle that is a concomitant of the human being primordial nature and that is required for the religion of certainty, as God, exalted be He, says: so prepare your purpose for religion as a ḥanīf, a nature given by God, upon which He originated mankind. There is no changing God's cosmos. That is the upright religion [Q. 30:30], and Islam, which is the exoteric aspect of faith, is congenital upon this [guidance] and is something in which compulsion can have no place. The proof that the esoteric and truthful aspect of religion is faith, just every bit its exoteric attribute and [outer] form is Islam, comes in what follows: Rectitude has become articulate, that is, information technology is distinguished, from error, past means of clear proofs, for the one who possesses insight (baṣīra) and reason (ʿaql), equally they say, 'The morning is bright for he who has optics'; so whoever disbelieves in the fake deity, that is, [in] what is other than God and denies its being and its outcome, and believes in God, a conventionalities of witnessing and in truth, has laid concord of the most firm handle [that cannot be separate], that is, he has held onto the Essential Unity whose ties and modes of functioning are in of Itself, such that at that place is cipher firmer than Information technology, since every thing that holds onto It is firmly attached, nay, every existence is existent through It and non-existent in itself. Thus if one were to consider such [a thing's] existence, then it is separate (infiṣām) in itself because a contingent thing's zipper and existence is only through the Necessary [Real]. When consideration [of this Existent] is severed from that [contingent] thing then that contingent'south existence is terminated and is no longer anything in itself. This [Necessary Existent] cannot be split from the beingness of His very essence since He does not entail divisibility (tajazzuÌ) or duality (ithnayniyya). In that location is a subtle particular in this [concept of] 'splitting' (infiṣām), which is that a splitting (infiṣām) is a breaking (inkisār) but without separation (infiṣāl). Since no contingent tin can be separated from His Essence, exalted be He, or remove itself from It - given that it would either be an deed of His or an attribute of His - in that location tin can be absolutely no separation. Nay, if reason would consider such [a contingent] in isolation, it would appear split up, that is lacking [independent] existence, its beingness fastened to His existence, exalted be He. And God is Hearing, hears the speech of those who have faith, Knowing, of their intentions and their faith.[49]

Verses relating to Quran two:256 [edit]

A number of verses relate to Quran 2:256 and this includes,

And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you lot then force men till they become believers?

He said: "O my people! See ye if (it be that) I take a Articulate Sign from my Lord, and that He hath sent Mercy unto me from His own presence, but that the Mercy hath been obscured from your sight? shall we compel yous to accept it when ye are averse to it?

Say, "The truth is from your Lord": Let him who will believe, and let him who will, pass up (information technology): for the wrong-doers We have prepared a Burn down whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted contumely, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

Therefore do remind, for you are but a reminder. You are not a watcher over them;

These verses indicate that compulsion is strictly prohibited.[22] [27] [29] [34] [36] [50] [51]

Run into likewise [edit]

  • Apostasy in Islam

References [edit]

  1. ^ a b Mustansir Mir (2008), Understanding the Islamic Scripture, p. 54. Routledge. ISBN 978-0321355737.
  2. ^ a b Quran two:256.
  3. ^ Jacques Berque (1995), Le Coran : Essai de traduction, p.63, annotation v.256, éditions Albin Michel, Paris.
  4. ^ John Esposito (2011), What Everyone Needs to Know About Islam, p. 91. Oxford University Printing. ISBN 978-0-19-979413-3.
  5. ^ a b Sir Thomas Walker Arnold (1913), Preaching of Islam: A History of the Propagation of the Muslim Religion, p. 6. Lawman.
  6. ^ Mapel, D.R. and Nardin, T., eds. (1999), International Society: Diverse Ethical Perspectives, p. 233. Princeton University Press. ISBN 9780691049724.
  7. ^ 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. ISBN 9770909963.
  8. ^ "this verse is acknowledged to vest 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 want 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 non force another's heart to believe. There is no coercion in organized religion addresses those in a position of force, not weakness. The earliest commentaries on the Quran (such as that of Al-Tabari) get in clear that some Muslims of Medina wanted to force their children to convert from Judaism or Christianity to Islam, and this poetry was precisely an reply to them not to try to strength their children to convert to Islam." Open Letter to his holiness Pope Benedict Sixteen (PDF) Archived 2009-02-12 at the Wayback Automobile
  9. ^ Richard Curtis (2010), Reasonable Perspectives on Religion, p. 204. Lexington Books. ISBN 978-0739141892. Quote: "While the pope, following many anti-Islam propagandists, seemingly argues that the oft-cited Quranic dictum "no compulsion in faith" was abrogated by subsequent revelations, this is not the mainstream Muslim interpretation. Indeed, the pope fabricated a major scholarly blunder when he claimed that the "no coercion in organized religion" poesy was revealed during the Meccan menstruum, "when Mohammed was even so powerless and under threat." In fact, it was revealed during the later Medinan period--the aforementioned period as the verses that authorize armed struggle confronting the Meccan enemies of the nascent Muslim community in Medina, that is, "when Muhammad was in a position of strength, non weakness."" (accent added)
  10. ^ Ibn Taymiyya, Qāʿidah Mukhtaṣarah fī Qitāl al-Kuffār wa Muhādanatihim wa Taḥrīm Qatlihim li-Mujarrad Kufrihim: Qāʿidah Tubayyn al-Qiyam al-Sāmiyah lil-Haḍārah al-Islāmiyyah fī al-Harb wa al-Qitāl, p.123. Ed. ʿAbd al-ʿAzīz ibn ʿAbd Allah ibn Ibrāhīm al-Zayd Āl Hamad. Riyadh: Due north.p., 2004/1424. Quote: "جمهور السلف و الخلف على أنها ليست مخصوصة و لا منسوخة، ..." Translation: "Nearly of the salaf considered the verse to exist neither specific nor abrogated but the text is general, ..."
  11. ^ Ibn Qayyim al-Jawziyya, Ahkam Ahl al-Dhimma, pp.21-22.
  12. ^ Al-Tabari, Jāmiʿ al-bayān ʿan ta'wīl āy al-Qur'ān four, Dar Hajar, 2001, p.553.
  13. ^ Abi ʿUbayd, Kitab al-Nasikh wa al-Mansukh, p.282.
  14. ^ Al-Jaṣṣās, Aḥkām al-Qur'ān two, p.168.
  15. ^ Makki bin Abi Talib, al-Idah li Nasikh al-Qur'an wa Mansukhih, p. 194.
  16. ^ Abu Jaʿfar al-Nahhas, al-Nasikh wa al-Mansukh fi al-Quran al-Karim, p.259.
  17. ^ Ibn Jizziy. at-Tasheel. p. 135.
  18. ^ a b Jalal al-Din al-Suyuti, Al-Itqān fi ʿUlum al-Qur'an ii. p.22-24.
  19. ^ Muhammad al-Tahir ibn Ashur, Al-Tahrir wa al-Tanwir, (2:256).
  20. ^ Mustafa Zayd, al-Naskh fi al-Qur'an al-Karim ii, p.510. Dar al-Wafa'. Quote: "تبطل دعوى النسخ في قوله جل تناؤه: Ra bracket.pngلَا إِكْرَاهَ فِي الدِّينِLa bracket.png : ٢٥٦ في سورة البقرة."
  21. ^ a b Muhammad S. Al-Awa (1993), Punishment in Islamic Law, p.51. Usa American Trust Publications. ISBN 978-0892591428.
  22. ^ a b A.C. Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet'due south Legacy . Oneworld Publications. p. 186. ISBN978-1780744209.
  23. ^ Yousif, Ahmad (2000-04-01). "Islam, Minorities and Religious Liberty: A Claiming to Modern Theory of Pluralism". Journal of Muslim Minority Diplomacy. xx (i): 35. doi:10.1080/13602000050008889. ISSN 1360-2004. S2CID 144025362.
  24. ^ Leonard J. Swidler (1986), Religious Liberty and Human Rights in Nations and in Religions, p.178. Ecumenical Press.
  25. ^ Farhad Malekian (2011), Principles of Islamic International Criminal Police, p.69. Brill. ISBN 978-9004203969.
  26. ^ Mohammad Hashim Kamali, The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah (Religion and Global Politics), pp. 110-one. Oxford Academy Press. ISBN 978-0190226831.
  27. ^ a b David Ray Griffin (2005), Deep Religious Pluralism, p.159. Westminster John Knox Press. ISBN 978-0664229146.
  28. ^ a b c A.C. Chocolate-brown, Jonathan (2014). "3. The Fragile Truth Of Scripture". Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet'south Legacy . Oneworld Publications. p. 92. ISBN978-1780744209.
  29. ^ a b c d Yusuf al-Qaradawi, Ayat al-Sayf, pp.50-51.
  30. ^ a b Al-Wahidi, Asbab Al-Nuzul, (ii:256).
  31. ^ Ali Gomaa, al-Tariq ila al-Turath, p.207.
  32. ^ Muhammad ash-Shawkani, Nayl al-Awtar, 8:112.
  33. ^ Ahmed Al-Dawoody (2011), The Islamic Law of War: Justifications and Regulations, p.51. Palgrave Macmillan. ISBN 9780230111608.
  34. ^ a b 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 accord with the precepts of the Qur'an : — " Let there be no compulsion in organized religion " (ii. 257). " Wilt thou hogtie men to go believers ? No soul tin can believe just by the permission of God " (10. 99, 100). The very existence of then many Christian sects and communities in countries that take been for centuries under Muhammadan rule is an abiding testimony to the toleration they have enjoyed, and shows that the persecutions they accept from fourth dimension to time been called upon to suffer 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."
  35. ^ a b S. A. Rahman (2007). "Summary and Conclusions". Punishment of Betrayment in Islam. The Other Printing. pp. 132–142. ISBN978-983-9541-49-6.
  36. ^ a b Abou El Fadl, Khaled (Jan 23, 2007). The Keen Theft: Wrestling Islam from the Extremists. HarperOne. pp. 158–159. ISBN978-0061189036.
  37. ^ S. A. Rahman (2007). Penalisation of Apostasy in Islam. The Other Printing. pp. vii–15, 110–123. ISBN978-983-9541-49-half-dozen.
  38. ^ Asma Barlas (2002), Believing Women in Islam, ISBN 978-0292709041, University of Texas Press, page viii
  39. ^ Quran 2:254–257
  40. ^ a b Quran 9:66
  41. ^ Quran 18:29.
  42. ^ Quran 10:99.
  43. ^ Quran 88:21, Quran 88:22.
  44. ^ Quran 11:28.
  45. ^ Peters & De Vries (1976), Apostasy in Islam, Die Welt des Islams, Vol. 17, Outcome ane/four, pp 15 (footnote 38)
  46. ^ Abdul Rashied Omar (2009), "The Right to Religious Conversion: Between Apostasy and Proselytization", in Peace-Building by, between, and beyond Muslim and Evangelical Christians, Editors: Abu-Nimer, Mohammed and David Augsburger, Lexington, pages 179-194
  47. ^ Tafsir Ibn Kathir Function 3: Surah Al-Baqaray, Ayat 253 to 286, Surah Al-Imran, Ayat one to 92, by Ar-Rafa'i, Muhammad Nasib, Al-Firdous Ltd., London, 1999: Outset Edition, Function 3, pp. 37-38
  48. ^ SHI'ITE COMMENTATORS (MUFASSIRIN) AND THEIR COMMENTARIES (TAFSIRS), The Principles Of Shi'i Tafsir And The Relation Between The Imams(a.south) And The Qur'an
  49. ^ Kashani, Tafsir Kashani, (2:256).
  50. ^ Hashim Kamali, Mohammad (2008). Shari'ah Law: An Introduction . Oneworld Publications. pp. 202–iii. ISBN978-1851685653.
  51. ^ Iḥsān, Al-Hindī (1993). Aḥkām al-Ḥarb wa al-Salām fī Dawlat al-Islām (in Arabic). Damascus: Dār al-Numayr. pp. sixteen–7.

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Source: https://en.wikipedia.org/wiki/Al-Baqara_256

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