Freedom of belief and compulsion in religion

حرية الاعتقاد والإكراه في الدين

Sha'rawi holds that God did not compel anyone into belief, since force governs bodies, not hearts. A person who has entered Islam is bound to observe its duties. He reads the early weakness of Muslims as intended, and the jizya as evidence that those who kept their religion remained 1 2 3 4.

Depth

At a glance

Era
The Prophetic Era
Region
Global / Diaspora
Review
Draft Completeness 1/5 · Help complete it

Development of law, theology and institutions

Summary

On the verse that denies compulsion in religion, Sha'rawi holds that belief cannot be forced, and that God did not compel anyone into it 1 2.

Force and the heart

He says force governs moulds, not the heart. One who forces people onto a principle is the first to doubt it, and when the hand of force weakens, the structure collapses 1.

Duty after entry

He distinguishes compulsion into religion from compulsion to what religion requires. One who has entered Islam must perform its rulings, as one who drinks wine while believing must answer for it, and this is not compulsion in belief 3.

Early weakness and jizya

He says the early Muslims were persecuted, so their weakness at first was intended. He takes the jizya taken from lands the Muslims conquered as evidence that those who kept their religion were not forced into Islam 4.

Not yet checked

The historical statements on early weakness and the jizya are Sha'rawi's reading and have not been checked against historical sources. The academic view and any non-Sunni view have not been checked.

Opinions on the question

First opinion · Sunni tradition (the museum's frame)Main reference

No compulsion into belief, but one who enters Islam is bound to its rulings

Sha'rawi holds that compulsion has no place in belief, and that one who has entered Islam is bound by its rulings. He takes the jizya as evidence that those who kept their religion remained {cite:tafsir-sharawi-khawatir-scan-vol-2 p.1112} {cite:tafsir-sharawi-khawatir-scan-vol-2 p.1113} {cite:tafsir-sharawi-khawatir-scan-vol-2 p.1114}.

Held by: Muhammad Mutawalli al-Sha'rawi

People and things also explored

Biting and the liability for injury it causes (add)· Justice and uprightness (adl)· Contagion (adwa)· Pardon (afw) in purity, worship, contracts and penalties· Covenant (ahd) and the duty to keep it; oath by the covenant of God· Term, deadline (ajal)· Hired worker (ajir)· Stranger, outsider (ajnabi)

Sources

  1. Sha'rawi's Khawatir around the Holy Quran, volume one (scan copy) , p.1111
  2. Sha'rawi's Khawatir around the Holy Quran, volume one (scan copy) , p.1112
  3. Sha'rawi's Khawatir around the Holy Quran, volume one (scan copy) , p.1113
  4. Sha'rawi's Khawatir around the Holy Quran, volume one (scan copy) , p.1114
Cite this page

islam.museum contributors. “Freedom of belief and compulsion in religion”. islam.museum, https://islam.museum/en/concept/no-compulsion-in-religion/. CC BY-SA 4.0. Last updated 2026-10-23.

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Ideas

Beliefs, concepts, sciences and schools, explained in plain words.
Related

Biting and the liability for injury it causes (add)

In the lexicon, add is gripping a thing with the teeth and holding it. If a person bites another without right and a wound results, the biter must pay the damages for the wound, assessed as a just award by experts. If one man bites another's hand and the bitten man pulls it free so that the biter's front teeth fall out, most jurists hold that there is no liability, relying on a prophetic judgement in such a case; the Shafi'is limit this to a bitten man who chose the easiest means of release, and the preferred Maliki view requires compensation.