The right to practice religion is one of the fundamental issues at the present time. This study seeks to examine how, if a person is free to choose a religion, this right corresponds with the rulings such as apostasy or primary jihad? The interpretation of some verses, especially the verse «لا إِکْ راهَ فِی الدِّین » "La ikrah fi al-din. . . " indicates that from the perspective of the Holy Qur'an, the right to practice religion is one of the basic human rights. The present study shows that God the Almighty has not forced human to accept a particular religion rather he has given them the right and freedom to choose a religion. There is no contradiction between the freedom of conscience [and the right to exercise religion] and the ruling of apostasy or Primary Jihad. However, a misunderstanding of the real life, in some cases, may seriously stop one from accessing the right to exercise religion.

One of the common doubts in commentating the verse: There is no compulsion in religion, has been considered as the problem of disagreement between primary holy war in Islam and the meaning of the verse. By the verse is meant real negation of every compulsion in Divine religion, every internal compulsion for making people to accept religion and every external compulsion in the realm of Divine religion. None of these cases disagree with Divine will and compulsion to the sovereignty of His religion. Commentators have presented different solutions for the problem among which the best one is the necessity of predicating the verses of unconditioned holy war to conditioned ones. None of the verses in the field, therefore, may be regarded as unconditioned, yet all are conditioned to such limits as encroachment, warfare, injustice, harassment etc.

Despite differences in jurisprudential branches, Islamic sects share a common perspective on the issue of apostasy. Some may question the verses regarding apostasy due to their focus on the specific function of the verse "There is no compulsion. . . ". Consequently, scholars have proposed various responses to these challenges. Research utilizing the library method, scientific analysis, and reflection on the intra-and extra-textual evidence surrounding the verses of apostasy and those addressing no compulsion seeks to demonstrate the hypothesis that the meaning of non-compulsion in the verse is rooted in the verbal and initial acceptance of the religion of Islam,thus, Islamic society does not coerce non-Muslims into accepting the religion without heartfelt conviction. On the other hand, an apostate who has chosen the religion of Islam out of their own free will and subsequently departs from it, declaring their departure, causes negative repercussions such as creating doubt within the religious community and becoming subject to punitive rulings. Therefore, the function of the verse regarding no compulsion does not conflict with the issue of apostasy in this regard, and there is no contradiction between the punitive rulings of apostasy and the concept of no compulsion in religion. This is supported by apostasy rulings in various religions that do not mandate conversion to their faith. Nonetheless, their leaders have reacted more severely to apostasy than the leaders of Islam.

With the first look at the appearance of the verse "La ikraha fi al-din" compared to the verses of qital and jihadi ibtidae`i and the verses threatening non-Muslims with punishment and the verses of non-acceptance of religions other than Islam and the verse of Mubahilih, outwardly it seems probable that Islam disagrees with freedom and the right to choose and, therefore, seeks to impose belief, and this suspicion can lead to the weakening of faith and the weakness of Muslim adherence, and non-Muslims` fleeing from the religion of truth. Therefore, in this research-descriptive article, trying to repel the hidden objection, from among the conflicting verses, the verse Mubahilih has been chosen in terms of its multifacetedness, and by studying the interpretative sources and with convincing arguments, it has been determined that the verse "la ikraha" with theological-philosophical approach, emphasized the inevitability of belief, which is an internal matter, but with a political-security approach, the Mubahlah verse, while revealing the truth and verifying the reality, is trying to increase the security of the Islamic system and to raise public opinion for the rule of the Ahl al-Bayt (a) and to provide Imamate after the death of the Holy Prophet (s),not that he wants to turn Christians away from their religion. Therefore, there is no conflict between these two verses.

Background: Abortion has never been a mere medical issue; rather, because of its widespread effects on the personal, social, economic, political and cultural matters has been almost globally noticed by governments in some way. The Therapeutic Abortion Act ratified by Islamic Assembly of Iran in 2005 followed by instruction of the Forensic Medicine Organization confirms this claim. Although, basically (ethically, religiously and legally) abortion is considered forbidden, but the Islamic jurisprudents following them, the Iranian legislator have regarded abortion as permissible in certain circumstances, due to the imposition of suffering and hardship on the religiously responsible persons and/or due to certain individual, social and other pathologies. Although the abortion due to “denegation of hardship” has been stipulated in the Act and the 5th part of the legal definitions of the Forensic Medicine Instruction, but the issue of the mother’s hardship that is the most basic topic discussed by this paper needs to be clarified more.Therefore, in this article it has been tried to examine some practical challenges of using Islamic rule of “denegation of hardships” (La Haraj) and some other implied rules of “compulsion” (Izterar) and “denegation of harmfulness” (La Darar(.Method: the study is a deep library-based one accompanied by some real case analysis through comparing with jurisprudential-legal principles and rules.Findings: The Islamic rules of ‘La Haraj’, ‘Izterar’ and ‘La Darar’ are secondary and dominant over the original rules like the banning of abortion.Though, the rules are there for inhibiting imposed pressure, applying them for every bit of situation potentially might bear some deep mundane and otherworldly consequences like the expansion of fornication, selective abortion, etc. Meanwhile, the meanings of these rules might change according to the scientific developments. Moreover, considering or not considering economic, social, psychological and other issues and also determining the dominant philosophical theory in the society are among the most important points in defining the limits of these rules.Conclusion: despite determining certain cases of the abortion in the Act of Therapeutic Treatment, the Iranian legal system is not yet comprehensive in this regard and the status of some other cases needs to be clarified. It has been proposed that different aspects of the issue are considered by the legislator in an interdisciplinary debate.

The greatest blessing gifts of God to human are religion and lawful guidance which have provided real elevation and achievement to the purpose of creation as well as reaching the final destination for its followers and this will guarantee them to achieve a pure life. Religious scholars are always in search to recognize the function of religion in human life and whatness of philosophy. The Holy Quran has clearly mentioned this function along with its philosophical explication in various verses. According to the Quran, human personality and dignity depends on the degree of his religiousness. The holy verse “O ye who believe; Obey Allah, and the messenger when He calleth you to that which quickeneth you…” is one of the samples of this group of verses. With an emphasis on the content and commentary of the above-mentioned verse, this paper has briefly discussed the existential philosophy of religion and the strategies to achieve such philosophy.

The Quranic sentence "There is no compulsion in religion" has been interpreted differently by commentators in different periods. Some has taken it as the permission for freedom of belief from the verse and some has considered it in conflict with the verses of fighting and apostasy. The distinction and diversity of the commentators' understanding of the verses of the Qur'an is related to the mental presuppositions of the commentator from one hand and from the other hand to the historical factors and the intellectual and philosophical atmosphere of each period,as wiewed today due to the modern philosophy that human freedom in accepting religion has been known to be people`s undeniable right. This article has tried to re-interpret the above Qur'anic sentence in the framework of the theory of coherence and continuity of the Qur'an. Based on the theory of coherence, the interpretation of the verses should be based on the general spirit of the Qur'an and in relation to all the main elements and concepts of the text of the Holy Qur'an. This study has shown that the mentioned sentenc confirms the right to freedom of belief and choice of religion for human beings and the rulings related to fighting and jihad in the framework of the theory of Qur'anic coherence should not be considered contrary to this Qur'anic doctrine. According to some commentators, it is related to special historical-social conditions.

In the evidences of his reluctance, urgency, prevaricate and constriction, there is an exception and that is the discussion of "blood". There are some questions about this exception in which these questions are answered in three sections. The first part relates to the monopoly of blood in killing or its inclusion in the wound, which is correct, acting in accordance with rational balance. The second issue is the permission to pass or not to pass the blood, namely, killing in special circumstances, which, by not accepting the opposite opinion, and relying on reasons, the notable notion of lack of permission is strengthened. And the ultimate issue is the high tempo discussion of blood equality that is discussed in four branches of the blood equality of believers, believers and dissidents, believers and dhimmi kafir, believers and non-dhimmi kafir. In these four sections, the blood equality of the Muslims is considered to be appreciable. To be To explain this section, it is about the validity of blood equality, the proving of the impossibility of action based on the requirements, the requirements of the principle of transparency in legislation, the types of blood is wasted, the possibility of acting on priorities in terms of conflict and the need for action based on the overcoming of quantitative measures Is expressed.

One of the most important issues that has occupied people's minds is the issue of determinism. Saadi, who spent many years studying and getting pensions in Al-Nizamiyya of Baghdad, had deep mystical orientation and was impressed by the ideas of the Suhrawardiyah doctrine. This led to a change in Saadi's beliefs about compulsion and his point of view tended more toward mystical compulsion rather than verbal compulsion. The question of this research is whether there are any commonalities between the obvious aspects compulsion arising from Saadi's mysticism and the compulsion arising from Sa'adi's verbal disposition. The research method used in this research was descriptive-analytical. The results showed high frequency of commonalities in the subjects of mystical compulsion and Ash'arist compulsion in Koliyat Saadi (Complete Works of Saadi).