their hearts, without compulsion, reflects weakness in their faith.

In sum, if we suppose that they practised dissimulation, outwardly denying these matters while inwardly affirming them, then they were either mistaken or correct in this belief. If they were mistaken, this would, as explained above, be akin to opposing kings and men of reason in matters where they are right. The negators’ opposition, however, is akin to that of the hypocrites towards Allah’s prophets and messengers and His servants who possess knowledge and faith.

If, however, they were correct in this belief, they would be like a believer who conceals his faith and outwardly professes the opposite of what he believes. He has faith and conviction in his heart, but out of fear utters words of error or disbelief. This is permissible in Islam. Allah Most High says:

“Whoever disbelieves in Allah after having believed—except one who is compelled while his heart remains firm in faith”
[al-Nahl 106]

And He says:

“Let not the believers take disbelievers as allies instead of believers. Whoever does so has no bond with Allah, unless you do so to protect yourselves against them.”
[Āl ‘Imrān 28]

Even where this is not permissible, one who speaks in this way out of some desire or fear, while retaining faith in his heart, is in any case better than a hypocrite who speaks the words of the people of faith while inwardly holding the opposite. Those negators are hypocrites, whereas this person is a sinner whose sin is far less grave than theirs.

The fifth point is that no one may prescribe a religion that Allah has not authorized