"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 Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing." Surah Al-Baqarah (2:256)
"There shall be no compulsion in [acceptance of] the religion." What does this expression mean? Does it mean one should never be forced into religion? Does it give full freedom to choose to believe or not, as if it were a purely personal choice with no consequences? Or does it mean one is given the opportunity to choose after all evidence and arguments are presented? This evidence shows that belief is right and disbelief is false. Choosing disbelief leads to a painful chastisement in the Hereafter. It is made clear that belief entails all that is right, and disbelief entails all that is false. Any suspicions or doubts raised are weak when weighed by the mind and conscience. The opposing arguments are weak and the supporting evidence is indisputable.
In this regard, the following question must be asked: Is the rejection of compulsion an informative statement or a legislative one?
Some agree with the first suggestion. They consider the issue of religion relates to people's inner intellectual conviction, which cannot be imposed by compulsion. They regard the part of the verse, "The right course has become clear from the wrong," as evidence for this. They consider it means there are many arguments in favor of belief against disbelief. This makes compulsion useless. The call to embrace religion conforms with the inner nature of the relation between the intellect and religious conviction.
Others regard this verse as a religious ruling. It calls on the Prophet (p.) not to force people to embrace religion. He should base his call on argument, evidence, wisdom, and good preaching. He should display the clear truth before them compared to the clear error. This lets them shoulder the responsibility for their own fates in this world and the Hereafter.
The proponents of this opinion say the rejection was mentioned in several legislative positions. For example, in Allah's saying: "So there is [to be for him] no obscenity, nor wickedness, nor wrangling during the Hajj." Surah Al-Baqarah (2:197). And in the Prophetic tradition: "Let there be no harm or reciprocating harm." They consider the rejection is used to affirm "not" doing the mentioned things. They see the verse "The right course has become clear from the wrong" as the basis of this thought. Relying on a call to something as clear as religion serves it best, even more than compulsion does. Since Allah provided man with the ability to choose, He wants human life to move along the line of choice. One must shoulder the responsibility for what he chooses. He does not want His messages to be imposed on people. The verse defines the method of the call and identifies the Prophet's mission. The method is based on clarity. The calling prophet propagates the call and tries to convince people in an atmosphere of freedom of thought. The connotations of this verse intersect with Allah's saying: "And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.'" Surah Al-Kahf (18:29). And: "And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?" Surah Yunus (10:99)
Perhaps this way of interpreting the verse is closer to the Quranic context than the former. It is meaningless to consider the verse as purely informative. The inability to coerce an inner thought is self-evident. It does not need clarification.
In light of this, a question arises: How do we explain fighting in Islam? Was it not a form of struggle for the sake of the call? How do we explain giving polytheists a choice between Islam and the sword? Is that not a form of compulsion in religion? If not, then what does compulsion mean?
Our answer is that fighting in Islam did not aim at forcing people into the religion. It was subject to causes and realistic justifications imposed by the prevalent situation. These were defensive or preventive goals. Jihad for the sake of the Call did not aim to compel all people to embrace Islam. It aimed to make the Call reach every person. This is based on the principle that "Religion is Allah's." It had to be delivered to all people so they could worship Allah as He pleases. Allah revealed a universal Message through His Messenger. It had to be known by all people. If someone or something stood in the way of Islam and prevented it from delivering the Message freely, Islam had the right to face those obstacles. Once the Message is delivered fully and satisfactorily, we face two groups of people. The first group is the People of the Book. Islam proposes living together in a state of coexistence. This is within the terms of Dhimma that guarantee their freedom of belief and worship. They are protected by Muslims like Muslim blood and honor. If they do not comply with these terms or Islam, it is regarded as a declaration of war. This justifies Islam defending itself.
The second group includes polytheists and atheists. Muslims can sign a treaty with them if dictated by the supreme Islamic interest. However, if there is no interest in such a treaty, then they are held accountable for not believing in Islam. Islam does not consider polytheism and atheism to be respectable faiths. They are against the interest of man and life. Islam was revealed to efface any traces of atheism and polytheism through its Call of Tawhid (Monotheism). It is meaningless for Islam to coexist with them on the basis of mutual respect. This would be granting freedom to its opposite. According to some thinkers, this emphasizes the authority of Islam over them. It is not an act of compulsion in religion. This prevents them from practicing disbelief practically. The Quran makes a distinction between "Islam" as submission to the authority of the Islamic state and "Islam" as belief and total devotion to Allah.
It is worth noting that this issue is dynamic. It is subject to political, social, and cultural changes. These might impose secondary considerations that change the ruling. An Islamic state or society can allow an atheist or polytheist to remain on his beliefs. This can be set by laws and general orders. They can have a certain space of freedom in cultural affairs to engage in dialogue. The goal is to reach a clear understanding. It is unlikely to meet someone who is a true atheist in the sense of not believing Allah exists. Such negation needs a proof that the atheist does not have. Instead, there would be someone who is skeptical. As long as that skepticism does not turn into absolute denial without proof, he is not regarded as a disbeliever. In principle, Islam does not grant this type of disbeliever freedom in natural circumstances.
Some might pose a problematic issue regarding enjoining good and forbidding evil. It calls for imposing change, even by force. Is this a form of compulsion? Others attack this Islamic method. They pose the idea of "no compulsion in religion" against it. In our opinion, enjoining good and forbidding evil is part of applying the law, or law enforcement, on the individual and society. How can any law give people the freedom to rebel against it? Those who raise this objection believe the individual enjoys a special kind of freedom. They regard man as free in what he eats, drinks, and does as long as he does not offend others. They also consider that man is free to choose whether to worship Allah or not. However, Islam does not believe in this kind of absolute freedom for the individual. It sets legislations that govern the individual's private and public life. The law expands to include all of this and ensures its implementation. Freedom of choice is not granted in this circle. It is granted when one chooses what to believe in.
"The right course has become clear from the wrong." Islam is the religion of innate nature in believing in Allah and following His rules. Man, in his belief in Allah and Islam, only needs to open up to his innate nature to be attached to the right thought. This is expressed by the verse: "Is there doubt about Allah, Creator of the heavens and the earth?" Surah Ibrahim (14:10). This verse suggests there is no room for doubt. Those who disbelieve and live in doubt have closed their eyes, ears, and minds: "And certainly have We destined for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless." Surah Al-A'raf (7:179)
The issue of man's belief or disbelief relates to using proper cognitive tools. It is not a matter of a complicated intellect that needs analysis. It is like the state of the sun when one closes his eyes; it is present, but he denies it. This does not mean the sun does not exist. It means there is a problem in the way that person faces the truth.
As for disbelieving in the Taghut and its relationship with belief, Allah says: "So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it." Surah Al-Baqarah (2:256)
The rope of belief in Allah is strong and cohesive. The roots of faith run deep. Whoever believes in Allah has laid hold of a strength with no weakness. Whoever disbelieves in the Taghut has detached himself from all elements of weakness and corruption. The Taghut represents tyranny with all its connotations of deviation.
It is an inspiring call to disbelieve in the Taghut in all aspects of life. This includes intellect, doctrine, rule, politics, and sociology. The forces that represent false intellect, tyrannical rule, or evil politics are tyrannical forces in the Islamic conception. They contradict right thought, just rule, and upright politics. They are against belief in Allah.
Perhaps focusing on the tyrannical ruler is vital. His danger lies in dominating the wealth of the entire reality. This includes cultural, political, social, and economic aspects. This enables him to control the entire arena. It consecrates his rule by confirming corrupt concepts. This makes people act according to these elements.
A tyrannical ruler whose rule is founded on a general ideological base is more powerful than one who uses force only.
Therefore, the Muslim has two choices only. Either believe in the Taghut, which signifies attachment to disbelief and falsehood, or believe in Allah, which signifies setting out to the positions of right in life. It also represents disbelieving in anything other than Allah. Belief in Allah and belief in the Taghut cannot meet in the heart of a believer. The steps of right and falsehood cannot meet in one's course of life. Man's capabilities cannot handle them both.
Perhaps some wonder why Allah talks about disbelieving in the Taghut before believing in Allah. This is also in the verse: "And those who avoid false deities lest they worship them and turn to Allah - for them is good tidings. So give good tidings to My servants." Surah Az-Zumar (39:17)
The answer is that belief stems from the openness of the heart or mind to Allah. There should be no room for any other. Belief would then be pure and universal. It would leave no way for misconceptions. Man would not live with the remains of the Taghut in his mind alongside belief. This would shake him with every step.
The Divine plan intended to deepen and purify belief. It dictated that man should expel the Taghut from his belief as a means of throwing it out of his life. The heart would then become void of any negative beats. Belief would then dominate man as a whole. This is the meaning of the declaration, "There is no god but Allah." The negation form negates the existence of any other god. The affirmative form entails professing the Oneness of Allah.
Therefore, we should adopt an educational methodology. It should empty the mind of the person we are calling to Islam of bad ideas and harmful feelings. We should isolate him from any deviant or tyrannical influence. If we can purify his soul in this manner, we can plant in it the seeds of belief, good, and piety. And Allah knows best.
Interpretations inspired from the Quran, vol. 5, p: 45