Verses 99-103 Forcing someone to convert to Islam is prohibited:
( 99 ) And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?
This refers to the freedom that Allah has granted to mankind to believe or not to believe in Him. Otherwise He could have very easily created all the people as born believers and obedient servants and there would have been no disbelief and disobedience at all on the earth. Or He could have very easily inspired them to turn towards belief and obedience. But these methods would have defeated the wisdom that underlies the creation of mankind.
This does not at all mean that the Prophet (peace be upon him) desired to force people to become believers, and that Allah was forbidding him to do this. In fact, the Quran has here adopted the same method of admonishing the people that it has adopted at many other places, that is, though the words have apparently been addressed to the person of the Prophet (peace be upon him), in fact, these have been addressed to the people. The implication is this: “O people! Our Messenger has made the distinction between the guidance and deviation quite clear and plain by argument and pleading. Now, therefore, it is for you to believe or not to believe in the guidance. If you accept that someone should force you to adopt the right way, you should know that this duty has not been assigned to Our Prophet. Had Allah willed this, He could have done it Himself: then there would have been no need of sending any Prophet to you.
Yusuf Ali Explanation:
If it had been Allah's Plan or Will not to grant the limited Free-will that He has granted to man, His omnipotence could have made all mankind alike: all would then have had Faith, but that Faith would have reflected no merit on them. In the actual world as it is, man has been endowed with various faculties and capacities, so that he should strive and explore, and bring himself into harmony with Allah's Will. Hence Faith becomes a moral achievement, and to resist Faith becomes a sin. As a complementary proposition, men of Faith must not be impatient or angry if they have to contend against Unfaith, and most important of all, they must guard against the temptation of forcing Faith, i.e., imposing it on others by physical compulsion. Forced faith is no faith. They should strive.
Tafsir Ibn Kathir:
It is not Part of Allah's Decree to compel Belief.
Allah said: (And had your Lord willed) meaning `O Muhammad, if it had been the will of your Lord, He would make all the people of the earth believe in what you have brought to them. But Allah has wisdom in what He does.'
Similarly, Allah said:
(And if your Lord had so willed, He could surely have made mankind one Ummah, but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy and for that did He create them. And the Word of your Lord has been fulfilled (His saying): "Surely, I shall fill Hell with Jinn and men all together.'') (11:118-119)
He also said,
(Have not then those who believed yet known that had Allah willed, He could have guided all mankind) (13:31)
Therefore, Allah said: (So, will you then compel mankind) and force them to believe. (until they become believers.) meaning, it is not for you to do that. You are not commanded to do that either. It is Allah Who (sends astray whom He wills, and guides whom He wills.)(35:8). (So do not destroy yourself in sorrow for them.) (It is not up to you to guide them, but Allah guides whom He wills.)[2:272]. And (It may be that you would kill yourself with grief because they are not believers.) [26:3], thus (Your duty is only to convey, and it is up to Us to reckon. ) [13:40] (So remind, you are only one who reminds. You are not a dictator over them.) [88:21-22]
There are other Ayat besides these which prove that Allah is the doer of what He wants, guiding whom He wills, leading whom He wills to stray, all out of His knowledge, wisdom, and justice.
وَمَا كَانَ لِنَفۡسٍ اَنۡ تُؤۡمِنَ اِلَّا بِاِذۡنِ اللّٰهِؕ وَيَجۡعَلُ الرِّجۡسَ عَلَى الَّذِيۡنَ لَا يَعۡقِلُوۡنَ
( 100 ) And it is not for a soul to believe except by permission of Allah, and He will place defilement upon those who will not use reason.
This is to emphasize the principle that the bestowal of all these blessings is in the power of Allah alone: therefore none can acquire or bestow on anyone any blessing without the permission of Allah. As faith and guidance are also blessings, they, too, can be acquired only with Allah’s permission; and no one can acquire these without His permission nor bestow these on anyone else even though one should desire to do so. That is why, even if the Prophet had sincerely desired to make people believers forcibly, he could not have done this, for this could be done only with Allah’s permission and help.
This points out clearly that the above principle is not applied blindly and irrationally so as to bestow the blessing of faith on or withhold it from anyone without any rhyme or reason, but it works according to a system which is based on wisdom. Allah bestows this on anyone who uses his common sense properly in search of the truth, for Allah provides for such a one the means of attaining it in proportion to the sincerity of his intention and the extent of his exertion and grants him its correct knowledge required for faith. But He throws the filth of ignorance, deviation, wrong thinking and wrong doing on the one who is not a seeker after the truth and does not use his common sense properly because of his prejudices, or does not use it at all in search of the truth. And this is what such people deserve.
Yusuf Ali Explanation:
To creatures endued with Will, Faith comes out of an active use of that Will. But we must not be so arrogant as to suppose that that is enough. At best man is weak, and is in need of Allah's grace and help. If we sincerely wish to understand, He will help our Faith; but if not, our doubts and difficulties will only be increased. This follows as a necessary consequence, and in Quranic language all consequences are ascribed to Allah.
Rijs (from rajisa, yarjasu, or rajusa, yarjusu) has various meanings: e.g., (1) filth, impurity, uncleanness, abomination, as in ix. 95; (2) hence, filthy deeds, foul conduct, crime, abomination, thus shading off into (1), as in v. 90; (3) hence punishment for crime, penalty, as in vi. 125; (4) a form of such punishment, viz., doubt, obscurity, or un-settlement of mind, anger, indignation, as in ix. 125, and here, but perhaps the idea of punishment is also implied here.
Tafsir Ibn Kathir:
(It is not for any person to believe, except by the leave of Allah, and He will put the Rijs) That is, disorder and misguidance (upon those who do not reason) meaning, Allah's proofs and evidences, and He is the Just in all matters, guiding whom He wills to guide, and leading whom He wills astray.
( 101 ) Say, "Observe what is in the heavens and earth." But of no avail will be signs or warners to a people who do not believe
This is the answer to the condition that they would believe him to be a true Prophet, if a sign would be shown to them. The Prophet (peace be upon him) has been asked to say to them: There are countless signs in the heaven and the earth, which confirm and testify the message I am giving you. You could have easily recognized them, had you observed and considered them with open eyes and open hearts. But if you lack this urge and desire for the truth, you will not accept and acknowledge it, however wonderful, miraculous and supernatural the sign may be, for you will declare that it was a piece of sorcery like Pharaoh and his chiefs. The fact is that the people, who suffer from this malady, see the truth only when the torment with all its horrors overtakes them, just as Pharaoh came to believe only when he was drowning. But you should note it well that the repentance at the time of punishment is of no avail.
Yusuf Ali Explanation:
If Faith results from an active exertion of our spiritual faculties or understanding, it follows that if we let these die, Allah's Signs in His Creation or in the spoken Word which comes by inspiration through the mouths of His Messengers will not reach us any more than music reaches a deaf man.
Tafsir Ibn Kathir:
Allah, the Exalted, guides His servants to reflect upon His blessings. What Allah has created in the heavens and the earth is part of the clear signs for those who possess correct understanding. From that which is in the heavens are the luminous stars, the firmaments, the moving planetary bodies, the sun and the moon. This also includes the night and day, their alternating, and their merging so that one is long and the other is short. Then they alternate (through the year) so that the long one becomes short and the short one becomes long. Likewise, from the signs in the heavens is the rising of the sun, its vastness, its beauty and its adornment. Also, whatever rain that Allah sends down from the heavens, thereby bringing the earth to life after its death, and causing various types of fruits, crops, flowers and plants to grow, is from its signs. Whatever Allah creates in the earth from the various species of beasts, with their differing colors and benefits (for man), are signs. The mountains, plains, deserts, civilizations, structures and barren lands of the earth are signs. Then there are the wonders of the sea and its waves. Yet, it still has been made subservient and submissive to those who travel upon its surface. It carries their ships, allowing them to traverse upon it with ease. This is all under the control of the Most Able; there is no God worthy of worship except Him and there is no true Lord other than Him.
(But neither Ayat nor warners benefit those who do not believe.) This means, `What thing will benefit such disbelieving people besides the heavenly and earthly signs, and the Messengers with their miracles, proofs and evidences that clearly prove the truthfulness of their message' This is similar to Allah's statement, (Truly! Those against whom the Word of your Lord has been justified, will not believe.) [10:96]
( 102 ) So do they wait except for like [what occurred in] the days of those who passed on before them? Say, "Then wait; indeed, I am with you among those who wait."
Yusuf Ali Explanation:
Cf. x. 20. The argument about Allah's revelation of Himself to man was begun in those early sections of this Sura and is being now rounded off towards the end of this Surah with the same formula.
Tafsir Ibn Kathir:
(Then do they wait save for the likes of the days of men who passed away before them) This means, `Are these who reject you Muhammad, waiting for the vengeance and torment like the Days of Allah, when He punished those who came before them of the previous nations that rejected their Messengers'
(Say: "Wait then, I am waiting with you among those who wait.'' Then We save Our Messengers and those who believe!) This means, `Verily, We destroy those who reject the Messengers.'
( 103 ) Then, (when Allah's wrath falls upon the wicked) We save our Messengers and also those who believe. It is incumbent on Us to deliver the believers.' set fire to the whole city and its environs. The Assyrian king set his own palace ablaze and was himself burnt to death.
Tafsir Ibn Kathir:
(Thus it is incumbent upon Us to save the believers.) This means that this is a right that Allah, the Exalted, has obligated upon His Noble Self. This is similar to His statement, (Your Lord has written (prescribed) mercy for Himself) [6:54]
Ruku / Section 11 [104-109]
Verses 104-107 No one other than Allah can harm or benefit you:
In this concluding portion, the same thing that was stated at the beginning of the discourse, has been reiterated. Therefore it will be worthwhile to keep in view the introductory passage (Ayats 1-10).
قُلۡ يٰۤاَيُّهَا النَّاسُ اِنۡ كُنۡتُمۡ فِىۡ شَكٍّ مِّنۡ دِيۡنِىۡ فَلَاۤ اَعۡبُدُ الَّذِيۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ وَلٰـكِنۡ اَعۡبُدُ اللّٰهَ الَّذِىۡ يَتَوَفّٰٮكُمۡ ۖۚ وَاُمِرۡتُ اَنۡ اَكُوۡنَ مِنَ الۡمُؤۡمِنِيۡنَۙ
( 104 ) Say, [O Muhammad], "O people, if you are in doubt as to my religion - then I do not worship those which you worship besides Allah; but I worship Allah, who causes your death. And I have been commanded to be of the believers
The Arabic word
yatawaffa-kum literally means “gives you death”, but it has been purposely translated into “who causes you to die” in order to convey its real spirit in the content it occurs. It implies this: I worship only that One, who has full power over your life: He has complete authority and power to let you live as long as He wills and cause you to die at any moment He wills. That is why I am fully convinced that I should submit and surrender, worship, serve and obey Him alone.
Now let us consider why of all His characteristics, this quality of Allah was specifically cited here. This was to bring home to the mushriks of Makkah that the doctrine of shirk was absolutely false. For they also believed (and all the mushriks have always believed) that death is entirely in the hands of Allah, the Lord of the universe, and none else has any power over it; so much so that they confessed that even those beings, whom they believed to be partners with God in other qualities and powers of, His, could not avert death even from themselves. Thus the mention of this quality of Allah along with the statement of the doctrine of Tawhid has been made to serve as a proof of that creed. That is, I serve only Him for He alone has the full power over life and death. Why should, then, I serve others who have no power at all over their own lives and deaths, not to mention the lives and deaths of others? The eloquence and force of the statement has been enhanced manifold by saying, “Who gives you death” instead of “Who gives me death”. For this contains the statement of the doctrine, its proof and invitation to it, all the three combined in one concise sentence. Had it been said, “I serve that one Who gives me death” then it would have implied, “I alone should serve Him.” But by saying, “Who gives you death” the implication is: It is not only I, who should serve Him, but you also should serve Him. For it is absolutely wrong to serve any other than Allah, Who alone has such powers.
Yusuf Ali Explanation:
Other people may hesitate, or doubt, or wonder. But the righteous man has no doubt in his own mind, and he declares his Faith clearly and unambiguously to all, as did Prophet Muhammad (peace be upon him).
The worship of the One and True God is not a fancy worship, to be arrived at merely by reasoning and philosophy. It touches the vital issues of life and death-which are in His hands and His alone. Nor is the worship of One God an invention of the Prophet. It comes as a direct command through him and to all.
Individual Faith is good, but it is completed and strengthened by joining or forming a Righteous Society, in which the individual can develop and expand. Islam was never a religion of monks and anchorites. It laid great stress on social duties, which in many ways test and train the individual's character.
Tafsir Ibn Kathir:
Allah, the Exalted, says to His Messenger, Muhammad , `Say: O mankind! If you are in doubt about the correctness of that which I have been sent with the Hanif (monotheism) religion - the religion which Allah has revealed to me -- then know that I do not worship those whom you worship besides Allah. Rather, I worship Allah alone, ascribing no partners to Him. He is the One Who causes you to die just as He gives you life. Then, unto Him is your final return. If the gods that you call upon are real, I still refuse to worship them. So call upon them and ask them to harm me, and you will see that they can bring no harm or benefit. The only One Who holds the power of harm and benefit in His Hand is Allah alone, Who has no partners.'
وَاَنۡ اَقِمۡ وَجۡهَكَ لِلدِّيۡنِ حَنِيۡفًا ۚ وَلَا تَكُوۡنَنَّ مِنَ الۡمُشۡرِكِيۡنَ
( 105 ) and to adhere exclusively and sincerely to the true faith, and not to be one of those who associate others with Allah in His divinity.
The force of the Arabic words “direct your face toward the religion” of the text means “dedicate yourself sincerely, exclusively and steadfastly to this faith”, is worth deep consideration. The purpose might have been served by the use of such words as “Adopt this faith” or “Follow this faith”. But Allah considered such expressions as weak and incapable of serving the real purpose, which is implied in the wording of the text. For the literal meaning is “Set your face steadfastly”, which implies: You should steadfastly turn your face in one direction only, without turning it even slightly to right or left, or backward, and go on marching in the same direction. Though these words were in themselves quite sufficient, the addition of the word made it all the more forceful. For
hanif is one who turns away from all others and exclusively turns to one direction. Thus what Allah demands is this: Adopt this faith, this way of the worship of Allah and this way of life in such a manner that your worship, subjection, submission, servitude and obedience should be dedicated exclusively to Allah, the Lord of the universe, so that you do not deviate in the least after adopting this way. You should have nothing to do with those ways that you have discarded and that you should not even have a look at the crooked paths that erroneous people follow.
This negative way of forbidding from shirk has been purposely adopted. It implies this: You should not at all be one of those, who set up in any way whatsoever other gods as partners with Allah in His essence, His attributes, His rights and His powers, whether that god be one’s own self or another man or a group of men or some spirit or jinn or angel or some material or imaginary being. The demand of Tauhid has been made both in the positive form, “Dedicate.... faith”, and in the negative form, “and do not be of those who associate partners (to Allah).” Thus it forbids shirk both in deed and in creed, in individual and in collective life, in places of worship and in education, in courts and in legislative assemblies, in political and in economic activities. Therefore it demands from the worshiper of Tauhid to adopt a different way in every aspect of life from the way of those who adulterate God worship with ungodly worships, for the former can never be a fellow traveler with those who practice shirk. As such things can never be expected from him, it can never be imagined that he would follow them.
Thus it is clear that it cuts at the very root of shirk, both jali (open) and khafi (hidden). As a matter of fact, shirk in its latter form is even more dangerous and should therefore be avoided most scrupulously. This warning is necessary, as some foolish people consider it to be almost harmless just because it is hidden. The fact is that open shirk is like an avowed enemy who makes an attack in the open and hidden shirk is like an enemy in the guise of a friend. Or the former is like a disease of which the symptoms are quite apparent and the latter like the hidden disease that gradually undermines one’s health. Thus it is obvious that when the open shirk comes into conflict with the faith of Tauhid, it may be cured. But the one who suffers from the hidden shirk does not realize the threat posed by it and slowly and gradually succumbs to it, while the victim remains quite unaware that his faith is being devoured by the deadly secret enemy.
Tafsir Ibn Kathir:
Concerning Allah's statement, (And that you direct your face towards the Hanif religion) This means to make one's intention in worship solely for Allah alone, being a Hanif. Hanif means one who turns away from associating partners with Allah. For this reason Allah says, (and not be one of the idolaters. ) This statement is directly connected with the previous statement.
( 106 ) And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'"
( 107 ) And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful
Yusuf Ali Explanation:
Allah is Oft-Forgiving, Most Merciful. Even when we suffer under trials and tribulations, it is for our good, and no one can remove them except He, when, in His Plan, He sees it to be best for all concerned. On the other hand, there is no power that can intercept His blessings and favours, and His bounty flows freely when we are worthy, and often when we are not worthy of it.
Verses 108-109 Declare that guidance has come-now to follow or not to follow is your choice.