welcome to the 29th weekly episode of the series Islamic Human Rights. Last week, we discussed freedom of thought and the especial outlook which the divine religion of Islam maintains toward this topic.

Freedom of thought is one of the challenging topics in divine religions and human schools of thought, and has entailed countless discussions throughout the course of history. Freedom of thought, on one hand, is a religious matter, and, on the other hand, is the common right of the entire international community.

Islam as an all-encompassing religion, which addresses the international community, invites people to accept this divine religion by resorting to wisdom, and far from any pressure.

Islam is committed to freedom of thought to an extent that it invites people to contemplate over acceptance of this sacred religion. Holy Quran has hundreds of times referred to individuals as people and the faithful, addressing them and guiding them toward the righteous path via an invitation based on prudence and wisdom.

Holy Qur'an, in its guidance, has reprimanded the unwise and has resembled them to livestock, while honoring wisdom and prudence. The ayahs of Holy Qur'an are presented to those, who make use of their wisdom in order to understand.

In the 43^rd ayah of Surat al-Ankabut, God notes: “And We draw these parables for mankind; but no one grasps them except those who have knowledge.”

In this manner, one can observe the logical relationship between knowledge and faith.

Religion is a collection of practical teachings which have been descended by God for mankind’s development and perfection, and religiousness is the wholehearted belief in religious teachings and implementation of these teachings in the realms of personal and social life.

Islam considers mankind duty-bound for discovering the truth and the appropriate thought. Mankind maintains the ability to ponder and should freely make use of his mindset. Every individual is responsible before God and should try to accept the monotheistic religion and avoid polytheism and disbelief. However, Islam doesn’t want to impose this thought on individuals, by resorting to force. This is because wholehearted religious beliefs are shaped through wisdom; and the thoughts of individuals cannot be changed via resorting to force.

God, in addition to showing the righteous path to mankind, grants man freedom to accept or reject the right path, without resorting to any force.

In the 29^th ayah of Surat al-Kahf, God tells the Prophet of Islam: And say, ‘This is the truth from your Lord: let anyone who wishes believe it, and let anyone who wishes disbelieve it.’

On this basis, the freedom of thought is one of the divine wisdoms which even the prophets cannot violate. Thus, God instructs prophets to just warn people, without resorting to force.

In the 99^th ayah of Surat Yunus, God tells the Prophet of Islam: “And had your Lord wished, all of those who are on earth would have believed. Would you then force people until they become faithful?”

Hence, when the Islamic ruling system was established, it foresaw a number of agreements for those who believed in monotheistic religions, even those among them who were non-Muslims, so that they would be able to freely observe their religious rituals and would be able to even implement some of their rules and regulations in a number of legal and social realms. In regard to disbelievers, if they do not confront the divine religion of Islam, the Islamic ruling system has nothing to do with their thoughts.

Severalty of thoughts is a fact which Islam accepts and does not deny. Islam’s approach in this relation is free dialog. The divine religion of Islam, in its invitation to the divine path via resorting to knowledge, logic, and reasoning, coupled with advice, debate, and discussion, leaves the way open for dialog in the best possible manner, so that the invited would become ready to accept the righteous path.

In the 125^th ayah of Surat al-Nahl, God tells the Prophet of Islam: “Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best. Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.”

In regard to dealing with the People of the Book, the 46^th ayah of Surat al-Ankabut in Holy Quran notes: “Do not dispute with the People of the Book except in a manner which is best… and say, ‘We believe in that which has been sent down to us and has been sent down to you; our God and your God is one and the same, and to Him do we submit.’

In this manner, usage of a polite, friendly, and logical rhetoric, far from any controversy, violence, and insult, and focus on commonalties instead of differences of opinion, is the best appropriate for understanding the truth and establishing a mutual understanding, coupled with amity and kindness.

Thus, Islam embraces different thoughts which are rooted in different beliefs and calls on the servants of God to listen to the words and choose the best of them.

God in the 17^th and 18^th ayahs of Surat al-Zumar notes: “…So give good news to My servants who listen to the word of Allah and follow the best sense of it. They are the ones whom Allah has guided, and it is they who possess intellect.”

Therefore, wisdom and contemplation, alongside the innate quest for the truth, coupled with broadminded logic, within an open atmosphere, sets the stage for selection of the best path to prosperity.

Freedom of religion and thought has always been treasured and respected by the divine religion of Islam. The Qura'nic instructions have always invited Muslims to maintain a peaceful coexistence with non-Muslims. Holy Quran, in its teachings, has referred to Muslims as the exemplary Ummah and has announced that the person, who accepts a religion other than Islam, would not be accepted.
However, in the social realm, given that due to the freedom of thought, there might be individuals in the Islamic community who maintain other beliefs, no option is remained other than maintenance of peaceful coexistence with them.
The People of the Book, like Jews, Christians, and Zoroastrians, due to faith in God, Day of Judgment, and good deeds, are valued by God like Muslims. Given their relative honor, the stage for peaceful coexistence between them and Muslims is set. The prelude to this peaceful coexistence is the agreement which is concluded between the Islamic ruling system and People of the Book in the Islamic community, which grants them security, comfort, and independence, and even the possibility to maintain amicable ties with Muslims.
Meanwhile, although God in an address to Muslims urges them not to establish friendships with polytheists, friendly ties may be formed between them and Muslims in the kind and amicable Islamic atmosphere. In the 8^th ayah of Surat al-Mumtahanah, God notes: “Allah does not forbid you in regard to those who did not make war against you on account of religion and did not expel you from your homes, that you deal with them with kindness and justice. Indeed Allah loves the just.”

MR/SS