Abdul Rahim Ali writes: Freedom of opinion and expression in Islam [3]

When Allah created the human being, he gave him the mind that decides whether to believe or not. 

Moreover, Islam has promoted the stature of dialogue as a necessity for the validity of faith.

The debate between Dr. Ahmed al-Tayyeb, the Grand Imam of al-Azhar Mosque, and Dr. Mohamed Othman Elkhosht, President of Cairo University, has sparked a widespread controversy.

The controversy was a result of the way the Grand Imam’s replies indicated that the issue of renewing religious discourse is only preserved to the Azharites.

The Grand Imam appeared as if he was prohibiting non-Azharite thinkers and intellectuals from practicing independent reasoning at a time the country needs every thoughtful person, and everyone who believes in the necessity of reasoning.

This debate has opened the door for a sincere and honest dialogue that seeks the best outcomes for this nation, as well as intellectual elevation, freedom of thought and human dignity.

“Whoever wills let them believe, and whoever wills let them disbelieve.” [18:29]

“Let there be no compulsion in religion, for the truth stands out clearly from falsehood.” [2:256]

Numerous Quranic verses have exalted the importance of dialogue, claiming it as an essential component for establishing arguments and proofs regarding the validity and sincerity of faith.

Allah Almighty appears to be constantly notifying the human mind of the falsehood of misguided allegations in many verses across the Quran.

He may often find Allah speaks to humans in this regard, “Do you not understand?” “Will you not see?” “So that you may understand.” “How can you be so deluded?”.

The way Allah refers to the human mind indicates a tribute to this mind, and an implicit recognition that it is the source of freedom of will.

On the other hand, we would find priestly institutions demanding us to disrupt and prohibit thinking, confiscating the right to discuss beliefs and ideas.

In the Quran, Allah cites mental evidences that affirms that he is the only one and true god. These evidences came to respond to the opinions of some humans who believed in other gods.

Allah has also descended the dialogue to a certain level that humans can understand. For example, some People of the Book had perceptions of Abraham, so Allah Almighty said, “O People of the Book! Why do you argue about Abraham, while the Torah and the Gospel were not revealed until long after him? Do you not understand?” [3:65]. “Here you are! You disputed about what you have ˹little˺ knowledge of, but why do you now argue about what you have no knowledge of? Allah knows and you do not know.” [3:66].

This indicates a great appreciation to the freedom of human beings, as at the same time that Allah can destroy the earth and heavens, we would find the Creator responding to the opinions of some of his creatures.

However, some creatures gave themselves privileges that exceed what we imagine, and therefore they refrain from responding to their opponents, and instead they declare them as infidels and allowing their killing.

The comparison here is considered terrible. God Almighty responds to the claims of some of his creation with mental evidence, while the arrogant priesthood refrains from discussion with people.

Allah Almighty did not even disdain recording the opinions of his opponents that included insults, abuse and bad manners;

“˹Some among˺ the Jews said, “Allah is tight-fisted.”1 May their fists be tied and they be condemned for what they said. Rather, He is open-handed, giving freely as He pleases. That which has been revealed to you ˹O Prophet˺ from your Lord will only cause many of them to increase in wickedness and disbelief. We have stirred among them hostility and hatred until the Day of Judgment. Whenever they kindle the fire of war, Allah puts it out. And they strive to spread corruption in the land. And Allah does not like corruptors.” [5:64]

“Indeed, Allah has heard those ˹among the Jews˺ who said, “Allah is poor; we are rich!” We have certainly recorded their slurs and their killing of prophets unjustly. Then We will say, “Taste the torment of burning!” [3:181]

“And Pharaoh said (to his people,) “O courtiers, I do not recognize any god for you other than me. So kindle for me, O Hāmān, a fire on the clay (to bake bricks) and build for me a tower, so that I may look on to the God of Mūsā. I deem him to be one of the liars.” [28:38]

“Saying, “I am your lord, the most high!” [79:24]

God Almighty could have confiscated these sayings, and we would have known nothing of them, and some of them were said in ancient times before the Qur’an was revealed, and had it not been for the Qur’an we would not have learned anything about it.

The Qur’anic principle in dialogue, however, is based on wisdom and good advice, and responding to the abuses and insults by good saying.

“Invite ˹all˺ to the Way of your Lord with wisdom and kind advice, and only debate with them in the best manner. Surely your Lord ˹alone˺ knows best who has strayed from His Way and who is ˹rightly˺ guided.” [16:125]

This comes in contrast to what some of those who misunderstood the message of Islam believe, whether non-Muslims or extremists.

The Holy Qur’an rejects the current so-called “wars of aggressive expansion”, and such a pattern of wars are rejected, condemned, and even forbidden according to the Qur’anic text.

This is because the highest goal of jihad in Islam is to protect the weak and provide them with the opportunity to believe in conviction and without force.

“Fight against them ˹if they persecute you˺ until there is no more persecution, and ˹your˺ devotion will be to Allah ˹alone˺. If they stop ˹persecuting you˺, let there be no hostility except against the aggressors.” [2:193]

Muslims are commanded not to initiate the fight, unless it is a response to an aggression against them.

“Fight in the cause of Allah ˹only˺ against those who wage war against you, but do not exceed the limits.1 Allah does not like transgressors.” [2:190]

The goal is clear, which is to avoid sedition, and when peace and stability is achieved and there is no aggression, fighting becomes strictly prohibited.

In addition, forgiveness is a value that the Holy Quran insists on.

“And if anyone from the polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.” [9:6]

“How can such polytheists have a treaty with Allah and His Messenger, except those you have made a treaty with at the Sacred Mosque? So, as long as they are true to you, be true to them. Indeed Allah loves those who are mindful ˹of Him˺.” [9:7]

According to the aforementioned, polytheists who do not pose threats or making a damage, as long as they are committed, are not permissible to be harmed or intimidated, and the Holy Qur’an condemns all forms of aggression.

It has become significantly clear how Islam rejects “sedition”, especially if we dig deeper into the Holy Quran that says, “And kill them wherever you catch them, and drive them out from where they drove you out; and temptation (Or: discord, sedition) is more severe than killing; and do not fight with them at the Inviolable Mosque until they fight with you therein; so in case they fight with you, then kill them; thus is the recompense of the disbelievers.” [2:191]

“Fight against them ˹if they persecute you˺ until there is no more persecution, and ˹your˺ devotion will be to Allah ˹alone˺. If they stop ˹persecuting you˺, let there be no hostility except against the aggressors.” [2:193]

“They ask you ˹O Prophet˺ about fighting in the sacred months. Say, “Fighting during these months is a great sin. But hindering ˹others˺ from the Path of Allah, rejecting Him, and expelling the worshippers from the Sacred Mosque is ˹a˺ greater ˹sin˺ in the sight of Allah. For persecution is far worse than killing. And they will not stop fighting you until they turn you away from your faith—if they can. And whoever among you renounces their own faith and dies a disbeliever, their deeds will become void in this life and in the Hereafter. It is they who will be the residents of the Fire. They will be there forever.” [2:217]

“He is the One Who has revealed to you ˹O Prophet˺ the Book, of which some verses are precise—they are the foundation of the Book—while others are elusive. Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations—but none grasps their ˹full˺ meaning except Allah. As for those well-grounded in knowledge, they say, “We believe in this ˹Quran˺—it is all from our Lord.” But none will be mindful ˹of this˺ except people of reason.” [3:7]

“Beware of a trial that will not only affect the wrongdoers among you. And know that Allah is severe in punishment.” [8:25]

“And fight them, till there is no temptation (Or: sedition, persecution) and the religion is all for Allah; so in case they refrain, then surely Allah is Ever-Beholding whatever they do.” [8:39]

“And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption.” [8:73]

With such logic, the war in Islam does not aim to aggression, expansion and oppression, but it is a means to protect a person from anything that prevents him from the legitimate right to freely choose what he believes in.

Allah Almighty also commanded his Messenger to refrain from his opponents lest he gets dragged down into the pits of vulgarity, which they resort to.

“˹Only˺ Allah knows what is in their hearts. So turn away from them, caution them, and give them advice that will shake their very souls.” [4:63]

This means that the Messenger should not be deceived by the falsehood that they promote and to maintain his call for the right path.

“And they say, “We obey,” but when they leave you, a group of them would spend the night contradicting what they said. Allah records all their schemes. So turn away from them, and put your trust in Allah. And Allah is sufficient as a Trustee of Affairs.” [4:81]

The Messenger used to pursue his call while having full trust in God, as he was not required to change and guide people by force.

“You surely cannot guide whoever you like ˹O Prophet˺, but it is Allah Who guides whoever He wills, and He knows best who are ˹fit to be˺ guided.” [28:56]

Even those who used to insult the words of God, the Messenger was commanded not to guide them by violence.

“And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people.” [6:68]

“˹O Prophet!˺ Follow what is revealed to you from your Lord—there is no god ˹worthy of worship˺ except Him—and turn away from the polytheists.” [6:106]

Sheikh Mohammed Al-Ghazali, an Islamic scholar whose writings have influenced generations of Egyptians, had said these verses are the brightest evidence of Islam’s respect for the freedom of will and constructing the base of faith on abstract conviction.

The Quranic guidance continues in the same circle;

“Take what is given freely, enjoin what is good, and turn away from the ignorant.” [7:199]

“Turning away” is a divine matter that is repeated in many verses, while in other verses similar terms appear to express the same purpose.

“And leave those who take this faith ˹of Islam˺ as mere play and amusement and are deluded by ˹their˺ worldly life. Yet remind them by this ˹Quran˺, so no one should be ruined for their misdeeds. They will have no protector or intercessor other than Allah. Even if they were to offer every ˹possible˺ ransom, none will be accepted from them. Those are the ones who will be ruined for their misdeeds. They will have a boiling drink and painful punishment for their disbelief.” [6:70]

“And they have not shown Allah His proper reverence when they said, “Allah has revealed nothing to any human being.” Say, ˹O Prophet,˺ “Who then revealed the Book brought forth by Moses as a light and guidance for people, which you split into separate sheets—revealing some and hiding much? You have been taught ˹through this Quran˺ what neither you nor your forefathers knew.” Say, ˹O Prophet,˺ “Allah ˹revealed it˺!” Then leave them to amuse themselves with falsehood.” [6:91]

“Allah has the Most Beautiful Names. So call upon Him by them, and keep away from those who abuse His Names. They will be punished for what they used to do.” [7:180]

“So leave them ˹O Prophet˺ in their heedlessness for a while.” [23:54]

“Say, [O Muḥammad], "If the Most Merciful had a son, then I would be the first of [his] worshippers."” [43:81]

“So leave them until they face their Day in which they will be struck dead—” [52:45]

“So leave to Me ˹O Prophet˺ those who reject this message. We will gradually draw them to destruction in ways they cannot comprehend.” [68:44]

“So let them indulge ˹in falsehood˺ and amuse ˹themselves˺ until they face their Day, which they have been threatened with—” [70:42]

“And leave to Me the deniers—the people of luxury—and bear with them for a little while.” [73:11]

“And leave to me ˹O Prophet˺ the one I created all by Myself.” [74:11]

The Holy Qur’an determines the Messenger, peace be upon him, a framework through which the function of invitation and communication is performed, as it determines the optimal method of performing this job.

“Be patient ˹O Prophet˺ with what they say, and depart from them courteously.” [73:10]

“So be patient with your Lord’s decree, and do not yield to any evildoer or ˹staunch˺ disbeliever from among them.” [76:24] 

Patience here is a civilized behavior that represents the finest degrees of urbanization, which was an imperative introduction before the Quranic guidance reaches its peak.

“And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon, the one whom between you and him is enmity [will become] as though he was a devoted friend.” [41:34]