Through Force or Faith? — Page 26
?— A Reply to Pope Benedict XVI 26 Certainly clear distinction has become manifest between guidance and misguidance. Henceforth what is the need for coercion? It is perplexing that despite it is spelled out with such clarity that no coercion should be used in matter of faith, yet they, whose hearts are dark- ened with malice and enmity, unjustly accuse the Word of God of endorsing coercion. Now, by taking another verse, we seek the justice from those who are fair-minded that they should tell us, in the name of God, if this verse substantiates the teachings of coercion or, on the contrary proves the prohibition of coercion. The verse is: َو ْنِا ٌدَحَا َنِّم َنْيِكِرْشُمْلا َكَراَجَتْسا ُهْرِجَاَف ىّٰتَح َعَمْسَي َمٰلَك ِهّٰللا َّمُث ُهْغِلْبَا ٗهَنَمْاَم َكِلٰذ ( Part 10, S u rah at-Taubah ) 1 ْمُهَّنَاِب ٌمْوَق اَّل َنْوُمَلْعَي This relief is necessary for those who are not aware of the essence of Islam. It is obvious that if the Holy Quran taught coercion, it would not have commanded that if an infidel desires to listen to the Holy Quran, he should be transported to his place of safety after he has heard it. Instead it would have instructed that when such an infidel is captured, he should be made a Muslim right there and then. ( Chashma-e-Ma‘rifat, R uha n i Khaz a ’in, vol. 23, pp. 232–233) 1. And if anyone of the idolaters ask protection of you, grant him protec- tion so that he may hear the word of Allah; then convey him to his place of security. That is because they are a people who have no knowledge. [Publisher]