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Does Islam need a liberal interpretation?

It is often said that in present times Islam is in need of a liberal interpretation. The question is when Islam in itself is liberal, why does it need a liberal interpretation?

The original Islam, which was presented by the Prophet and followed by the Companions, does not have any aspect that needs to be liberalized. It neither consisted of extensive rituals or customs, nor did it sanction extremism. The need for liberalization is for the practices and innovations of present-day Muslims that are considered to be Islam whereas the original Islam has nothing to do with these innovations. Today, the term ‘liberal’ is used to convey non-extremism. The Quran alludes to this principle in the following verse, “Do not become extremists in matters of religion.” According to a Hadith, the Prophet Muhammad said, “Do not be an extremist in religion.” Extremism therefore is prima facie shunned in Islam.

In present times, many who claim to be Muslims have become extremists. Because there is unawareness in general about what original Islam was and how it was practiced by the Companions of the Prophet.

What does a liberal interpretation of Islam mean? It means to find an interpretation of Islam that gives importance to peace, does not obstruct freedom, allows tolerance and shuns intolerance. But the original Islam already has all of these attributes. What we see today among certain Muslims is later-day innovation. In the full sense of the word, Islam is a religion of peace, tolerance, compassion and justice. The need therefore is to revive Islam and not to come up with a new interpretation.

Why is acknowledgment important?

A glass of water is such a blessing that if all the people in the world come together and spend all their money, even then a glass of water cannot be created. The supply of water to mankind shall continue only if the One who is supplying continues to supply, otherwise not.

Media extensively features reports that allude to the next world war which would be on the issue of water unlike the previous world wars which were fought for land. The issues of water shortage and water pollution are on the rise. With 95% of water resources polluted already, water resources are fast depleting. The water resources that exist are the only ones that exist. We cannot create more by ourselves.

While a human being cannot even create a glass of water, there are millions of other things that have been bestowed to him by a Benefactor! To acknowledge and be grateful for these blessings is the highest duty of an individual. Religion serves as a reminder of this fact.

If you do not acknowledge a glass of water, you have no right to drink it. Availing of blessings like food, water, air or sunlight has a price, that is, acknowledgement of the Giver. Those who do not perform this duty should remember that they cannot evade accountability.

How should one deal with the crises in life?

Once the Prophet was travelling from Makkah to Taif with 12,000 people. They reached a valley which had a narrow pass and the issue was how it should be crossed. The Prophet gave a solution and told his Companions to change their formation from wide across to narrow or inline.

When a new situation emerges, one should think and reassess the matter. A human being possesses pre-crisis thinking which fails at the time of crisis, therefore he is required to develop a post-crisis thinking to deal with the emerging situation.

When the Prophet’s opponents in Makkah eventually decided to kill him, the Prophet had two options; either confront his opponents stating that Makkah was also his homeland and he had the right to live in it and as a consequence die fighting for the cause. The other option was to leave Makkah and migrate to another city. The Prophet chose the latter option, thereby demonstrating how one should develop postcrisis thinking to resolve a situation of crisis.

How does thinking about death transform a person?

People in the present-day are being caught up in the culture of ‘right here, right now’ and are unable to think about death. If a person is able to do so, a new thinking would emerge in him and he would strive to prepare himself for the eternal world of the life Hereafter. Death would become a reminder to him of the life to come. He would be cautious about his words, thoughts and dealings with people. His concern would be the development of a sublime character so that in the Hereafter he can be selected as an inhabitant of the noble abode of Paradise. He would rise above the superficialities of the present world and become acquainted with the higher truths of life.

Death is not the end of life but a door, on either side of which there exists a world. One side has an incomplete and temporary world, while the other side has a complete and permanent world. On one side, there is a world filled with problems and on the other side, there is a problem-free world. Unfortunately, people take death only in the negative sense, which brings despair and hopelessness. The positive concept of death has a very high meaning—one that gives you a ray of hope and courage.

What is the position of freedom of expression in Islam?

Islam lays great emphasis on freedom of expression. Blasphemy in Islam is a subject of intellectual discussion rather than a subject of physical punishment.

Before the advent of Islam, holding beliefs different from that of the establishment was considered a punishable act. People used to be punished on matters of belief just as they would be if they committed a social crime. This old practice of religious persecution was abolished by Islam. In Islam the culture of dissent and freedom of expression is given utmost importance. The concept of blasphemy therefore is completely alien to the original teachings of Islam.

Some Muslims advocate the theory that freedom of expression is good, but that no one has the right to hurt the religious sentiments of others. This theory is quite illogical. Freedom is not a self-acquired right. It is God, who, because of His scheme of putting man to the test, has given him total freedom. Then the modern secular concept of freedom is that everyone is free, provided he does not inflict physical harm on others. In such a situation, the above kind of demand by Muslims is tantamount to abolishing two things: first, it abolished the divine scheme of granting freedom to everyone, and second, it abolishes the modern secular norm. Muslims’ demand that others should not have the freedom to hurt their religious sentiment is thus invalid, as it can never be achieved.