Question:
السلام عليكم ورحمة الله وبركاته
I have been asked to write a piece for my local university press & I am confused. I would really appreciate some guidance.
They are asking me what a Muslims stance is on “freedom of religion as a human right
It’s a short 200 words. Imo it’s a good way to spread dawah because I can touch on the fact, contrary to belief there is no compulsion in religion. We can’t force people to become Muslim, we can ask.
Also the paper is for a humanitarian organisation called amnesty, who help people from Palestine to Ukraine. They report on human rights abuses, would I be able to work with them on this even though they are not an organisation that represents islam as such, but they do stand up for Muslims?
I’m not saying all religions are right, I’m going to say that under Islamic rule, people are free to practice what they believe in without fear of persecution. It is a human right in the eyes of a Muslim.
A sister was saying it’s an aqeedah issue and I can’t write this, but islam does protect any human life regardless of what religion there are? If they agree to live under a “Khalifa” or Muslim ruler they will even be protected as far as I know?
There is a fatwa by shaykh ibn Baz in which he says: “islam does not permit freedom in matters of creed. It does not make people free to choose which ever religion they wish”
But this fatwa doesn’t related to the question does it?
So my final question is, can I write a 200 word paragraph on “freedom of religion IS a human right & islam does not allow any human being to be persecuted based off religion”Click Here To Follow Our WhatsApp Channel
Q = would this be touching on any aqeedah issues and is it wrong to work with a human rights organisation that’s not Muslim based
Please do clarify, I would greatly appreciate it.
Answer:
Wa ʿalaykum as-salām wa raḥmatullāhi wa barakātuh.
The question you raise pertains to an area in which Islamic legal theory and theological discourse are frequently misunderstood, particularly when framed within contemporary human rights language. It is essential to distinguish between two domains: the inviolable personal freedom of belief, and the state’s prerogative to regulate public order and prevent sedition or societal harm.
At the level of individual conscience, Islam unequivocally affirms freedom of religion. The Qur’ān declares, “There is no compulsion in religion” (2:256), a verse understood by classical exegetes to articulate a foundational maxim: genuine faith arises from conviction rather than coercion. Throughout Islamic history, non-Muslim communities, including Jews, Christians, and others, were permitted to adhere to their faiths, preserve their religious institutions, and administer personal status matters according to their own laws. This historical precedent demonstrates that Islam does not oblige non-Muslims to convert, nor does it sanction their persecution on account of belief.
Limitations within Islamic governance pertain not to belief itself, but to conduct that threatens communal stability or constitutes rebellion, categories regulated by virtually every legal system. Such considerations fall within the purview of statecraft and public interest (maslahah), not doctrinal compulsion. Hence, the fatwā you cited concerns theological consistency within the Islamic creed rather than the civil question of protecting religious freedom as a right.
Consequently, it is both accurate and legitimate to assert that Islam recognises freedom of religion and safeguards individuals from coercion. Articulating this principle in a public or humanitarian context does not compromise ʿaqīdah, provided one does not claim all religions are theologically equal, but rather that individuals possess the freedom to choose, and that persecution on the basis of belief is rejected.
Cooperating with non-Muslim organisations in areas that align with universal ethical concerns, such as protection of life, humanitarian relief, and the defence of civil rights, falls under the recognised Islamic principle of taʿāwun ʿalā al-birr, cooperation in righteousness. The Prophet ﷺ himself entered into cooperative pacts with non-Muslims in matters of justice and social welfare. Hence, engagement with such organisations is permissible when it serves noble aims and does not entail compromising Islamic doctrine.
In conclusion, the assertion that Islam upholds freedom of religion as a human right, prohibits coercion in matters of faith, and supports the protection of minority rights, is consistent with both Islamic legal tradition and the objectives of Sharīʿah. Writing on this subject, particularly to clarify misconceptions and promote justice, does not infringe upon ʿaqīdah.
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