People who persecute in the name of religion are totally ignorant of the essence of religion. Religion is a metamorphosis of hearts. Religion is not politics and its adherents do not make up political parties. Neither is it a nationality with limited loyalties, nor a country with geographical borders. It is the transformation of hearts—transformation for the good of the soul. The home of religion is in the depths of the heart. It is beyond the sway of the sword. Mountains are not moved by the sword, nor are hearts changed by force. While persecution in the name of religion is the repetitive theme in the history of human aggression, freedom of conscience is the Quran’s repetitive theme.
The Prophetsa was asked again and again to proclaim: 'This is the truth from your Lord; let him who will, believe, and let him who will, disbelieve.’ (18.30) Truth is obviously a matter of the heart; it has nothing to do with force. Once it has been seen it cannot be blotted out by any power. Hence the Quran’s assertion that once truth is known it is our choice to accept or reject it. Yet, elsewhere, the Quran says: 'Verily, this is a reminder: so whosoever wishes may take to the way that leads to his Lord.’ (76.30) No charter of human rights can surpass the clarity of the Quranic phrase faman Shaa’ (whosoever wishes). The word 'whosoever’ is all inclusive. It is surprising that after such a clear declaration anyone could possibly think that Islam supports the use of force.
Again, in the 39th chapter of the Quran, the Prophetsa is ordered to tell unbelievers: 'It is Allah I worship in sincerest obedience.’ Now, as far as you are concerned, 'Worship what you like besides Him.’ (39.16)
Since freedom of conscience—freedom to believe and to preach—is the cornerstone of religion, and repression of religious heresy is the aim of antireligious forces, the Quran lays great emphasis on the freedom of conversion. The last line of Chapter 109 of the Quran sums up the basic principle of a true religion. 'For you, your religion and for me, my religion.’ In an earlier passage (10.108), God refers to the same principle by asking a rhetorical question. Addressing the Holy Prophetsa, He says: 'If thy Lord had enforced His will, surely all those on earth would have believed, without exception? Will thou, then, take it upon thyself to force people to become believers?’ In the scheme of creation, man must have complete free will to believe or otherwise; there is no compulsion; a man must use his reason and understanding. After all, faith is a gift given by God to those He thinks deserve it.