A lot of people come onto my timeline condemning Islam. So let me make something abundantly clear. If by Islam you mean killing apostates, executing people for blasphemy, forcing women to wear the hijab, denying women their freedom and agency, subjugating religious minorities, or punishing people simply for holding different beliefs, I condemn every one of these practices wholeheartedly and unequivocally. In fact, I consider them contrary to the very principles of Islam as I understand it. But here is where I disagree: I refuse to confuse the religion itself with every cultural practice, medieval jurisprudential ruling, political ideology, or human interpretation that has been attached to it over the centuries. Ironically, several practices people condemn in the name of Islam also have precedents in biblical scripture. The Hebrew Bible prescribes death for blasphemy (Leviticus 24:16), worshipping other gods (Deuteronomy 13:6–10), and certain sexual offenses (Leviticus 20:10). Biblical texts also contain provisions concerning slavery (Leviticus 25:44–46), women’s subordination (Ephesians 5:22–24), and head coverings during worship (1 Corinthians 11:5–6). Yet I would never insist that every Christian or Jew must be judged by these practices simply because they appear in their scriptures or religious traditions. Nor would I presume that the harshest interpretation of Christianity or Judaism is necessarily the truest expression of either faith. Why, then, should Muslims be held hostage to the most oppressive human interpretations of Islamic tradition? Of course, these interpretations exist. Some Muslims defend them, and some governments even enforce them. I do not deny that reality, nor do I seek to excuse or minimize it. To the contrary, I oppose these practices unequivocally, and I will continue to challenge those who justify oppression in the name of Islam. Those who know me know this is not a recent position, nor one I express only when convenient. I have been speaking out and writing against these injustices openly, consistently, and unapologetically for over two decades. And to my dear fellow Muslims, I want to emphasize something equally important: Religious interpretation does not become infallible simply because it claims divine authority, even when that interpretation comes from your most beloved or respected scholar. No scholar is beyond question. No religious ruling is beyond scrutiny. And no human interpretation should be immune from examination in the light of reason, conscience, justice, and the Quran itself. We must have the intellectual humility to recognize that our understanding of God’s will can be mistaken, and the moral courage to challenge injustice and oppression, especially when they are committed in the name of our own faith. If we truly care about our faith, we must be willing to hold our own communities accountable, not merely point fingers at others. To me, Islam is fundamentally about recognizing one Creator, nurturing our moral conscience, pursuing truth and justice, protecting human dignity, and serving humanity. Freedom of conscience is not a concession I make to modernity. It is a principle I find within the Quran itself: “There is no compulsion in religion” (2:256). You are welcome to criticize Islam. You are welcome to disagree with my understanding of it. I welcome honest discussions about scripture, history, and theology. But please do not assume that the most oppressive interpretation of a religion must necessarily be its most authentic one. I will stand with you against oppression, even when it is committed in the name of my own religion. But I will not concede that oppression is what my religion stands for. And I ask only that you extend to Muslims the same interpretive charity you would extend to followers of any other faith. Thank you for taking the time to read this. Whatever your faith, beliefs, background, or worldview, I extend my hand in sincere friendship to you.