“Let there be no compulsion in matters of faith

Truth become clearer as error fades …”

(Qur’an – 2:256)

Dear Mr. Mughal,

The question you have asked at the end of your letter is of fundamental significance for today’s Muslims and I am pleased that you raised it up. It stares right into their eyes and has elicited their response in different ways. I believe answer to this question will determine the future development of “Muslim Intelligentsia” and ultimately, of the masses. This question if tackled in a traditional way will require dealing with “theology” but I would like to address it with an understanding that comes from looking at the “heart” behind the matter, and not as a theological exercise. I believe that the root cause of much dissension especially about religion is the tendency to fall prey to literalism. As I said in the earlier letter, what lies ahead of us more than anything else is developing the habit of knowing that “heart” which lies behind all those works of art, literature, science, philosophy and religion.  

If we think of it we will find that the basic misunderstanding very often is about the terminology. That is why I referred to Socrates in my article saying if you want to debate with me, first define your terms”. We have to know what “Kufar” or “Kafir” really means. I quote here a few verses of Qur’an in which some form of “K f r” is used. I am showing both transliteration and translation (by Yousuf Ali). First the full verse, which is quoted by you, reads as follows:  

2:98 Man kana AAaduwwan lillahi wamalaikatihi warusulihi wajibreela wameekala fainna Allaha AAaduwwun lilkafireena

 “Whoever is an enemy to Allah and His angels and apostles, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith.”

 Now let us read following verses containing some form of ‘k f r’

14:7 Waith taaththana rabbukum lain shakartum laazeedannakum walain kafartum inna AAathabee lashadeedun

 “And remember! Your Lord caused to be declared (publicly): "If ye are grateful, I will add more (favours) unto you; but if ye show ingratitude, truly My punishment is terrible indeed."”

14:18 Mathalu allatheena kafaroo birabbihim aAAmaluhum karamadin ishtaddat bihi alrreehu fee yawmin AAasifin la yaqdiroona mimma kasaboo AAala shayin thalika huwa alddalalu albaAAeedu

 “The parable of those who reject their Lord is that their works are as ashes, on which the wind blows furiously on a tempestuous day: No power have they over aught that they have earned: that is the straying far, far (from the goal).

 

14:22 Waqala alshshaytanu lamma qudiya alamru inna Allaha waAAadakum waAAda alhaqqi wawaAAadtukum faakhlaftukum wama kana liya AAalaykum min sultanin illa an daAAawtukum faistajabtum lee fala taloomoonee waloomoo anfusakum ma ana bimusrikhikum wama antum bimusrikhiyya innee kafartu bima ashraktumooni min qablu inna alththalimeena lahum AAathabun aleemun

 “And Satan will say when the matter is decided: "It was Allah Who gave you a promise of Truth: I too promised, but I failed in my promise to you. I had no authority over you except to call you but ye listened to me: then reproach not me, but reproach your own souls. I cannot listen to your cries, nor can ye listen to mine. I reject your former act in associating me with Allah. For wrong-doers there must be a grievous penalty."

I believe the term (Kufar) refers more to an attitude towards life, and universe and towards our own selves than towards accepting or rejecting a “diety”. (This comment can start another thread of discussion relating to the understanding of “Allah” as expounded in Qur’an but we will not go into that here). An attitude of Kufar is an attitude of being ungrateful towards life’s blessings, an attitude of not accepting that there is a reality beyond the apparent and an attitude of general denial towards open-mindedness. This attitude resulted seeing Mohammad’s message only as a threat to the economic interests of Qurayish who were the custodian of Kaaba which housed all the idols of Arabia. This attitude kept their eyes closed to the true nature of the message and resulted in so much dissension and violence that Mohammad has to deal with.

The development of Qura’nic lexicon into theological terminology was done later in the history and conforms more to the later day demands of social order. If we really want to understand Qur’an and the person of Mohammad, we have to really come to grip with the spiritual side of it and not just the legal and social aspect of it. Unfortunately, the former has not received enough attention from the Intelligentsia as it rightly deserves and the latter has got too much attention from all and sundry.

The other aspect to consider is that Qur’an in many places has exalted people of Jewish and Christian faith (People of Book). And also has clearly stated that there is no compulsion in religion. Consider following:

3:113: Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous. Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.

(Note the use of word ‘Allah’ in describing faith and religious practices of the People of Book) 

3:75 Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back

2:112 whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve” 

The “no-compulsion verse” is translated by Yousuf Ali as follows:

2:256 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” 

My own poetic rendering of this verse is as follows:

“Let there be no compulsion in matters of faith

Truth become clearer as error fades

Truth is stronger and will firmly hold

In hearts of those who once behold

God’s truth, and in that they believe

To idol worship they never recede” 

In the final analysis, the question becomes which line of thinking will we follow. This question highlights the fact that we (all mankind –not only Muslims) are standing at a crossroad. At this crossroad we have to claim responsibility for our further development. An important step in that direction is to get rid of literalism and sow seeds of an understanding of the true nature of humanity’s heritage, which includes heritage of religio-spiritual works much like the heritage of works of art and literature. Now, forgive me for repeating, but this is becoming my slogan:

 “What lies ahead of us more than anything else is developing the habit of knowing that “heart” which lies behind all those works of art, literature, science, philosophy and religion”