Freedom of Dissent in Islam-An Ex-Muslim's Perspective
Muslims, whether progressive, moderate or fundamentalists, share a common attribute in that they all believe in the flawlessness of Islam and in its capacity for fostering freedom and diversity. Ex-Muslims, on the other hand, are skeptical about such a claim. Being apostates of the Islamic religion and often having grown up in an Islamic socio-cultural background, Ex-Muslims have firsthand experience as to how Islam treats its dissenters with scorn, disrespect, ritual humiliation and violence rather than friendship and harmony. Such claims are usually rejected, quite vociferously, if I might add, by Muslims and non-Muslims, white Westerners alike, who insist that any flaws raised against Islam are misinterpretations of doctrine or are intentionally and maliciously facetious, intended to demonize a religion. Yet, when the very same religion, though its unchanging holy book and holy scriptures, demonizes dissenters and non-believers, that is viewed as a right of that religion to express itself.
Many Ex-Muslims do not share the reverence towards Islam that Muslims do, nor do they share the same colonial guilt that prompts many white Westerners to place Islam on a pedestal, fetishize it, and worship it, with the intention of making ameliorations for centuries of Western Imperialism and Orientalism. For an Ex-Muslim, it is not a big deal to say, "Your religion, Islam, is just as violent and intolerant as you claim it to be peaceful." For Muslims, however, whether progressive, moderate or fundamentalist, this statement is not only blasphemy but is inherently anti-Islamic.
The sanctification of religious beliefs to the point where they are considered above critique or analysis can lead to toxic ideologies. In the context of Islam, the blind belief in the infallibility and unerring potential for peace of Islam leads to a collective ostrich syndrome in the Muslim world, whereby intolerant and prejudicial Islamic practices are either completely ignored or else justified through the excuse "My God says so. Therefore, this is moral."
However, certain verses in the Quran, as well as certain Hadiths revered as the infallible word of Allah, become problematic when they propagate bigotry, intolerance, enmity, distrust, and violence towards atheists, non-believers, or those of different non-Islamic faiths. These ideas inherently clash with the principles of secular humanism—secular principles of tolerance and acceptance—which prioritize human welfare, ethical living, and equality above doctrinal adherence.
In Bangladesh, where I come from, the lack of freedom from religion exacerbates this issue. The societal fabric is woven with threads of religious veneration, often leaving little room for dissenting beliefs or atheism. The repercussions for diverging—or even expressing a divergence—from the norm can range from social ostracism to punitive measures and even life-threatening situations. This reality makes it imperative to scrutinize these beliefs critically to understand how they impact the lives of those who do not conform to the dominant religious ideology.
While many Muslims don't subscribe to these controversial verses, Muslim thought, as diverse as any major world religion, encompasses a broad spectrum of beliefs and practices. The presence of these toxic directives within Islamic ideology and scripture, particularly their manifestation in countries like Bangladesh, as well as the sheer number of adherents to such ideologies, cannot be overlooked. Proponents of Islam's supposed perfection and its purported potential for peace must grapple with these contentious concepts and reconcile them with the ideals of peace and tolerance that they advocate.
Surah Al Imran Verse 28
?3:28
English – Sahih International Let not believers take disbelievers as allies rather than believers.?And whoever [of you] does that has nothing with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the [final] destination.
Bengali – Bayaan Foundation ??????? ??? ???????? ???? ?????????? ????? ?? ????????? ?? ??? ???? ????, ??????? ???? ??? ??? ??????? ???? ??? ??? ????? ???? ???? ??????? ??? ???? ?????? ????? ?? ?????? ????????? ???? ????? ???????? ????? ????? ??? ??????? ????? ?????????????
Bengali – Taisirul Quran ??’????? ??? ??’????? ???? ???????? ????? ???????? ?? ???,?????? ?? ??? ???? ??????? ???? ??? ??? ?????? ??????? ???, ??? ????????? ?? ??? ????? ????? ???? ??? ?????????? ???? ??????? ??????? ??? ?? ?????? ???? ????? ???????? ????????? ?????? ????? ??? ???????? ???? ?????????????
This verse instructs believers not to take disbelievers as allies over fellow believers. The exception, "except when taking precaution against them in prudence," reveals a utilitarian approach to relationships with non-believers based on self-interest and security rather than genuine mutual respect and understanding. This fosters a divisive worldview, where non-Muslims are viewed with inherent suspicion and hostility.
Surah Al Imran Verse 118
3:118
English – Sahih International O you who have believed, do not take as intimates those other than yourselves,?for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.
Bengali – Bayaan Foundation ?? ???????, ????? ??????? ???? ???? ????? ???????? ????????? ????? ??? ???????? ??????? ??????? ???? ?????? ???? ??? ???? ??????? ???????? ????? ????? ???? ????? ??? ???? ?? ??????? ?????? ???? ??????? ?? ????? ????????? ?? ???? ??? ?? ???? ?????? ?????? ??? ??????? ???? ???????? ?????? ?????? ?????? ??? ????? ??????? ?????
Bengali – Taisirul Quran ?? ??’?????! ????? ??????? ??????? ??? ???? ???? ?????? ????????? ????? ??? ??,????? ???? ????????? ???? ???? ?????? ???? ??, ???? ???? ??????? ??????? ????? ???, ??????? ????? ????? ??????? ???????? ??? ??? ??? ????? ????? ?? ?????? ???? ?? ??? ??????, ??? ??????? ???? ????? ????????? ?????? ??? ?????, ??? ????? ??????? ???
This verse deepens the divide by suggesting that non-believers harbor inherent enmity and harm towards believers. It warns believers not to take non-believers as intimates, implying that their outward hatred and the 'greater' concealed intentions are always malevolent. This is a blanket generalization that demonizes all non-believers, attributing to them a monolithic intent of harm and hatred towards Muslims.
Surah An Nisa Verse 144
4:144
English – Sahih International O you who have believed, do not take the disbelievers as allies instead of the believers.?Do you wish to give Allah against yourselves a clear case?
Bengali – Bayaan Foundation ?? ???????, ????? ??????? ???? ?????????? ????????? ????? ??? ????????? ?? ??????? ???? ??????? ??????? ??? ?????? ???? ???????? ???? ????
Bengali – Taisirul Quran ?? ?????????! ????? ??’?????? ???????? ?????????? ??????? ????????? ????? ??? ??, ????? ?? ??????? ??????? ???????? ??????? ???? ???????? ?????? ??? ???? ????
Similar to the previous verses, this one explicitly forbids believers from taking disbelievers as allies, presenting it as an act against Allah. The verse promotes a form of religious exclusivism, where loyalty to the faith is equated with distancing oneself from those of other beliefs.
Surah Al Maidah Verse 51
5:51
English – Sahih International O you who have believed, do not take the Jews and the Christians as allies.?They are [in fact] allies of one another. And whoever is an ally to them among you – then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.
Bengali – Bayaan Foundation ?? ???????, ??????? ? ??????????? ????? ????????? ????? ??? ??? ???? ??? ????? ????????? ??????? ????? ?? ????? ???? ???????? ????, ?? ?????? ?????? ????? ?????? ?????? ????? ????? ??????? ??? ???
Bengali – Taisirul Quran ?? ?????????! ????? ?????? ? ??????????? ????? ?????? ????? ??? ??, ???? ??? ????? ?????????????? ????? ??? ??????? ????????? ????? ???? ?? ?????? ??????????? ???? ?????? ?????????? ????? ???????? ???? ???
This verse specifically addresses Jews and Christians, prohibiting Muslims from taking them as “allies” and explicitly stating that befriending them equates to being one of them, which is presented negatively. Such a specific exclusion promotes religious discrimination and sectarianism.
Surah At-Tawba, Verses 23-24 and 113-114
9:23
English – Sahih International O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief.?And whoever does so among you – then it is those who are the wrongdoers.
Bengali – Bayaan Foundation ?? ?????????, ????? ?????? ???? ? ???????? ????????? ????? ??? ??, ??? ???? ???? ??????? ??????? ????? ??? ???????????? ???? ???? ???? ??????? ????????? ????? ??? ????? ??????
Bengali – Taisirul Quran ?? ??????????! ????? ??????? ???? ?? ???????? ????????? ????? ??? ?? ??? ???? ?????? ???? ???????? ???? ???????????????? ????? ???? ??????? ????????? ????? ???, ????? ??????
9:24
English – Sahih International Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.”
Bengali – Bayaan Foundation ??, ‘??????? ????, ??????? ??????, ??????? ??????, ??????? ?????, ??????? ?? ????? ?? ????? ????? ????, ?? ?? ?????? ??? ????? ????? ?????? ????? ??? ??? ?? ????????, ?? ????? ????? ???, ??? ??????? ???? ???? ????? ?? ??????, ???? ????? ? ???? ??? ????? ???? ????, ??? ????? ??????? ?? ?????? ???? ??????? ???? ??? ???????’? ?? ?????? ????? ??????????? ??????? ???? ???
Bengali – Taisirul Quran ??, ‘??? ??????? ??????, ?? ??????? ?????????, ?? ??????? ???????, ?? ??????? ????????, ?? ??????? ??????? ?????? ?? ??-????? ?? ????? ????? ????, ?? ?????? ????? ??? ?????? ?? ??, ?? ???????? ?? ????? ?????? (???) ??? ??????? ???? ??????? ?? ??????, ???? ???? ? ???? ??? ????? ??? ???, ????? ??????? ?? ?????? ?? ?????? ???? ??????? ?????? ??????? ???? ???? ?????’ ?? ?????? ?????? ????????????? ???? ?? ???????? ???? ???
9:113
English – Sahih International It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives,?after it has become clear to them that they are companions of Hellfire.
Bengali – Bayaan Foundation ??? ? ???????? ???? ???? ?? ??, ???? ????????? ???? ????? ????????? ????? ???? ???? ?????? ????????? ???? ??? ?????? ??? ?????? ?? ??, ?????? ???? ????????? ?????? ????????
Bengali – Taisirul Quran ???? ? ??’?????? ???? ?????? ?? ????????? ???? ????? ????????? ???, ???? ??????-????? ????,???? ??? ????? ???? ???????? ??, ???? ??????????? ????????
领英推荐
9:114
English – Sahih International And the request of forgiveness of Abraham for his father was only because of a promise he had made to him. But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him. Indeed was Abraham compassionate and patient.
Bengali – Bayaan Foundation ??? ????? ???? ????????? ????? ????????? ?? ??? ???? ?????? ?????, ?? ????? ?? ???? ???????? ????? ??? ??? ???? ?????? ??? ??? ??, ?????? ?? ??????? ?????, ?? ??? ???? ??????? ????? ???? ?????? ??????? ??? ???? ????????????? ? ???????
Bengali – Taisirul Quran ????????? ????? ???? ????? ?????????? ????????? ????????? ??? ??????????? ????????? ?? ?? ??? ?????? ???????? ?????? ??? ??? ??? ???? ?????? ??? ??? ??, ?? ??????? ?????, ??? ?? ??? ???? ??????? ????? ???; ??????? ??? ??? ???? ????, ????????
These verses emphasize a stark choice between loyalty to family and loyalty to faith, even to the extent of severing ties with family members who prefer disbelief over belief. This can be seen as promoting a form of religious absolutism that values ideological purity over familial bonds and human compassion.
Surah At-Tawba Verse 29
9:29?
Sahih International- Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – (fight) until they give the jizyah willingly while they are humbled.
Bengali--Mohiudin Khan- ????? ????? ?? ????-??????? ? ?????? ????, ???? ?????? ? ??? ????? ???? ???? ??, ?????? ? ???? ???? ?? ????? ??? ???????? ?? ????? ??? ?? ??? ????? ??? ?? ???? ????, ?????? ??????????????? ??????? ?????? ????
This verse explicitly calls for the fighting of those who do not subscribe to Islamic beliefs, including targeting "People of the Book" (referring to Jews and Christians) until they pay Jizyah. The imposition of Jizyah on non-Muslims is not just a financial burden but also a symbol of subjugation and inferior status in a religiously governed society. This verse promotes religious discrimination and contradicts the principles of equality and tolerance. It institutionalizes a hierarchy where non-believers are treated as second-class citizens, which is fundamentally unjust and inhumane.
Surah Anfal Verse 39
8:39
Sahih International- And fight them until there is no fitnah and (until) the religion, all of it, is for Allah . And if they cease – then indeed, Allah is Seeing of what they do.
Bengali--Mohiuddin Khan- ?? ????? ???? ????? ???? ??? ?????? ?? ???????? ??? ???? ????; ??? ??????? ????? ????? ?????????? ???? ????? ????? ??? ???? ???? ???? ????, ??? ?????? ????? ????????? ?????? ?????
The verse directly advocates for fighting until Islam is the only religion, effectively endorsing religious hegemony. This is a clear call for the eradication of religious diversity, encouraging violence and conflict until complete religious uniformity is achieved under Islam. Such a directive legitimizes religious warfare, forced conversion, and the suppression of any belief system that differs from Islam, especially atheism. This stance is antithetical to modern values of pluralism, religious freedom, and the peaceful coexistence of different belief systems.
Sahih Muslim 19:4924
"If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them"
This hadith imposes a compulsory financial burden, the Jizya, on non-Muslims who refuse to convert to Islam. This practice enforces a system of religious and social hierarchy, where non-Muslims are subjugated and economically disadvantaged for their beliefs. It essentially penalizes individuals for their religious choices, which is antithetical to the principles of freedom of religion and equality. The dichotomy presented - conversion or economic penalty - is coercive and discriminatory, undermining the autonomy and dignity of individuals who hold different beliefs.
Sahih Bukhari 53:386
Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says:-- "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master."?
This hadith endorses religious warfare and the imposition of a tax (Jizya) on non-Muslims, promoting a stark ultimatum of either conversion or subjugation. The notion of fighting non-believers until they either convert or pay a tax is morally indefensible as it promotes violence and discrimination based on religious identity. Additionally, the glorification of martyrdom and becoming the "master" of the subjugated serves as an encouragement for extremist behavior, as it offers both material and divine rewards for fighting non-believers and subjugating them.
Sahih Muslim 1:33
"I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life?on my behalf?except for the right affairs rest with Allah's.
This hadith asserts that fighting against people is warranted until they acknowledge Islamic beliefs. Such a statement is a direct affront to the principle of freedom of thought and expression. It endorses violence based on thoughts and beliefs and is an explicit denial of the legitimacy of any belief outside Islam. This is not only morally wrong but also fosters a culture of intolerance and hatred towards non-Muslims and atheists.
Sahih Bukhari 41:19
"When Allah's Messenger had conquered Khaibar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah's Messenger intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah's Messenger told them, "We will let you stay on thus condition, as long as we wish." So, they (i.e. Jews) kept on living there until `Umar forced them [out]."
This hadith recounts the expulsion of Jews from Khaibar, indicating religious cleansing. It sets a precedent for justifying the expulsion, subjugation, and conditional existence of a community based on religious identity. Such narratives fuel religious discrimination and can lead to severe human rights violations, including ethnic cleansing.
What Compels the Subaltern To Speak?
In countries like Bangladesh, where one can be arrested or even killed for criticizing Islamic verses as toxic, the freedom to express dissenting views becomes a matter of life and death. It underscores a fundamental human right – the right to critique, satirize, question, and reject ideologies that one finds oppressive or harmful. The existence of Islamic scripture, with its problematic ideas, necessitates the existence of counter-narratives, critiques, and dissenting voices. I seek to exercise this very right.
Freedom of speech is not just a privilege; it's a means for the subaltern to subvert dominant power structures that relegate us to the margins. As a queer ex-Muslim atheist from a predominantly Muslim society, my voice serves to challenge the hegemony that seeks to silence dissenting voices. It's a voice that asks to be heard, not for the sake of provocation, but for the pursuit of a free society where diverse beliefs coexist, and where human dignity isn't sacrificed at the altar of religious sanctity.
As someone whose very existence as an ex-Muslim atheist is threatened by Islam, I understand the weight that religious doctrines can hold over individuals and communities, and how genuine sincere beliefs can compel individuals and communities to behave. Growing up in an environment where Islamic teachings were the norm, it becomes increasingly difficult to question or challenge these beliefs without facing severe repercussions. Yet, as an ex-Muslim atheist, I find it imperative to critique and question the aspects of Islam that propagate intolerance, violence, and discrimination, particularly against non-believers and atheists. Though such an expression risks my life, I only have two options. Either I remain silent and die without having said a word. Or, I can speak, and die having spoken. The latter is the better choice. However, with that being said, I should never be in a position where I face risk to my life due to my words.
Though I speak, I do not speak without fear. My choice to speak out, though underscored by a sense of duty, is not devoid of fear. The act of speaking up, as courageous as it may be, is not an absence of fear but a testament to facing my fears. My courage is a commitment to a cause greater than oneself, a cause that champions freedom of belief and speech. It represents a stand against the injustice of having one's life put at risk for their words, a fight for a world where such a threat shouldn’t exist. Each spoken word, each expressed thought, while shadowed by fear, is also an act of defiance against the forces that seek to silence the Subaltern.
For instance, as highlighted above, Islamic scripture advocates for the subjugation and ill-treatment of those who do not adhere to Islamic beliefs. This not only fosters an environment of intolerance and bigotry but also contradicts the very essence of what a moral and just society should represent. When scriptures promote ideas such as fighting non-believers until they pay a tax (Jizya) for their disbelief, or not befriending Jews and Christians, it poses a significant ethical dilemma. These teachings, presented as moral imperatives, directly clash with the principles of secular humanism, which emphasizes human welfare, ethical behavior, and equal rights for all, irrespective of religious affiliations.
In Bangladesh, where the state religion is Islam, these issues are not just theoretical concerns but real challenges that affect the lives of many, including atheists and members of minority religions. The legal system and societal norms are heavily influenced by religious doctrines, which often leads to the marginalization and persecution of those who do not conform. As an ex-Muslim atheist, it is not just my right but my responsibility to speak against these injustices.
Moreover, the idea that religion should guide morality becomes problematic when religious texts themselves contain harmful teachings. If religion is to be a moral compass, then it must align with the evolving understanding of human rights and dignity. The notion that one can be morally upright only by adhering to a particular religion is not only exclusionary but also dangerous. It creates a binary of us versus them, where those outside the religious fold are seen as less moral or even as legitimate targets of oppression.
The right to critique and reject harmful ideologies is fundamental to any society that values freedom and human dignity. My critique stems from a place of seeking justice and equality for all, irrespective of their belief or lack thereof. The goal is not to attack individuals who find solace in their faith but to highlight and challenge the aspects of that faith that cause harm, and has caused harm to others.
?
?