Punishment of Apostacy in Islam — Page 18
18 representative of his Lord Who sends him, in the sense that he is authorised to reward or punish on behalf of God. This is not the function of the Messenger, nor is he bestowed such power by God Almighty. Had he been authorised to punish or to discipline, God Almighty would have bestowed upon him the power to do so, whereas we know that he passed the whole period of his prophethood in Mecca as an oppressed person. He adds that the Holy Prophet had not been bestowed power by his Lord to rule over his people like God, and to compel them to believe, that is to say, to believe and to continue to believe and to act in accordance with their belief. Thus there is neither permission to compel nor the power to do so. He cannot force people to act contrary to their inclinations. He has cited several verses in support of his thesis. He construes: There shall be no compulsion in religion (2:257); as both laying down a principle and as a command addressed to the Holy Prophet, peace be on him. Thus the Holy Prophet was directed that he was not to exercise compulsion in matters of religion; he was to admonish, for he was but an admonisher (88:20) and had no authority to compel people (88:23). This has been interpreted as meaning that the Holy Prophet had not been set in authority over people to compel them to carry out his will and to accept that which he believed to be the truth. He then cites: We know well what they say, and thou hast not been appointed a despot over them. So admonish, by means of the Quran, him who fears the warning (50:46). The Holy Prophet had no responsibility in respect of those who did not fear God’s warning. God well knew all that they said in refutation. Then it is