Islam and Freedom of Religion or Belief (FoRB)

Professor Ahmad Bello Dogarawa

The Qur’an and Hadith contain a strong foundational basis for freedom of belief in Islam. According to the Qur’an, Almighty Allah sent Prophets and Messengers (peace be upon them) to call people to His way. They were sent to invite the people to His religion and to provide the necessary proof to justify His existence, oneness and supremacy. Their role was to simply deliver and convey the message without forcing anyone to accept it because they were not sent to be guardians over people.

The Qur’anic conception of freedom of religion and belief is that since the right way has become clearly distinct from error, people should be allowed the religion or belief they choose to follow. They should however be reminded about the consequences of disbelief and disobedience. Allah (the Most High) says: “There shall be no compulsion in [acceptance of] the religion.” Allah (the Most High) also says: “Then, [O Muhammad], would you compel the people in order that they become believers?” Allah (the Most High) also says: “And say: The truth has come from your Lord: let those who wish to believe in it do so, and let those who wish to reject it do so Verily, We have prepared for the wrongdoers, a Fire whose walls will be surrounding them…” The Qur’an also emphasises the responsibility of the individual to believe or not. Allah (the Most High) says: “Verily, clear proofs have come to you from your Lord; so, if anyone sees it, that will be to his advantage; if anyone is blind to it, that will be to his loss, and I (Muhammad) am not a watcher over you.”

It also acknowledges that it has been divinely decreed that not everybody will believe in Allah or accept Islam as religion. Thus, while Muslims are required to call others to Islam with wisdom and beautiful preaching, they are made to understand that their duty is to spread the message while guidance is in the hands of Allah. Almighty God says: “And if your Lord had willed, He could have made mankind one community; but they will not cease to differ. Except whom your Lord has given mercy” Furthermore, Allah (the Most High) says: “If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you; so strive as in as race in good deeds.” He also says: “And had your Lord willed, those on earth would have believed – all of them entirely.” In addition to the requirement that none should be compelled to embrace Islam, the Qur’an further teaches Muslims the obligation to tolerate adherents of other religions, relate with them in a peaceful manner based on the principle of mutual respect, justice and equity. Allah (the Most High) says: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.”

Islam also requires that as descendants of Adam, human beings should be treated with dignity and honour. Allah (the Most High) says: “And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” He also says: “O Mankind! We have created you as male and female, and made you nations and tribes so that you may know one another. The most honoured among you is the most God-fearing. The above verses imply that people cannot be compelled to accept Islam because genuine faith cannot be forced, and coercion contradicts the nature of sincere belief. They also acknowledge religious pluralism and view human diversity as part of Allah’s divine decree.

The Prophet (peace be upon him) on his part did not compel anyone to embrace Islam. He demonstrated the correct meaning and implications of religious pluralism and the need for people to cooperate in achieving national unity. On arrival in Medina, he established covenants with the multi-religious and multi-tribal communities, guaranteeing: • freedom of worship • protection of religious institutions • security of life and property.

The Charter of Medina, which is generally considered the first constitution created by the Prophet (peace be upon him) to guide the coexistence of Muslims and followers of Judaism, Zoroastrianism, and Christianity, is proof of such an inclusive and religiously diverse community. The text, which is essentially a written agreement between the various religious communities and tribes of Medina, makes no reference to restrictions on religious freedom. The constitution recognises Medina as a multi-religious society in which each community manages its own internal affairs and follows its own religious norms and rules.

The Charter granted equality to all its citizens and accepted the coexistence of different religions in the community. It specifically accorded all religious, ethnic and tribal groups equal protection, rights and dignity to enable them to live by their own beliefs and judge themselves by their own laws. One of the most significant features of the Medina Charter is the recognition of different communities as one nation (ummah) regardless of religion and tribe. The first clause in the Charter begins with the statement “They are a single community”.

Another proof of Islam’s recognition of freedom of religion and belief from the Sunnah is the absence of any record of forced conversions throughout the life of the Prophet (peace be upon him). According to Muslim historians and biographers, there is no recorded case of the Prophet (peace be upon him) forcing religious conversion. Even prisoners of war and slaves under his authority were not forced to embrace Islam. Rather, as classical jurists discerned from the Sunnah, non-Muslims who lived under the Prophet’s authority were granted significant protections, including: • freedom to worship • the right to maintain religious laws internally • autonomy in personal affairs • protection of property and life. Non-Muslims were also exempt from military service and Muslim-specific religious duties.

 Classical Islamic law preserved these principles by granting non-Muslims (ahl al-dhimma) the right to worship, maintain religious institutions, and follow their own laws. Freedom of Belief is a fundamental human right, but like all rights, it is not absolute. There are certain limitations that are recognised by international instruments. For example, Article 18(3) of the International Covenant on Civil and Political Rights recognises these limitations. It states, “Freedom to manifest one’s religion or belief may be subject only to such limitations as are prescribed by law and are necessary to protect public safety, order, health, or morals or the fundamental rights and freedoms of others.” Accordingly, while States cannot place limits on holding beliefs, they can limit the manifestations of one’s religion or belief. According to the United States Commission on International Religious Freedom, manifestations that can be limited by states include: (1) worship, (2) observance, (3) practice, and (4) teaching, which encompass a broad range of acts.

Excerpts of a paper presented by Professor Ahmad Bello Dogarawa

Department of Accounting, Ahmadu Bello University, Zaria

At the Muslim Leaders Conference organised by Faith and Freedom Africa at the National Mosque, Abuja