Description
Muslims complain that their religion is often portrayed in unjustifiably distorted ways and their religious icons are frequently ridiculed and disrespected under the guise of free speech. This has resulted in numerous violent protests leading to the loss of property and lives. Harris Zafar in “Demystifying Islam’s View of Free Speech” takes issue with those who resort to violence and argues in favor of peaceful discourse. However, he also disagrees with the idea of absolute freedom of speech and concludes by claiming that Islam’s approach to freedom of speech creates a more healthy and peaceful society. Identify and describe three of the arguments that he uses to support his claim. (2-3 paragraphs)After describing his arguments and interpretation of Islamic teachings, write your own views on his claim and supporting arguments. Do you agree or disagree with his claim that Islam’s approach to freedom of speech creates a more healthy and peaceful society? (1-2 paragraphs) You will be evaluated on grammatical aspects, clarity, and depth of reflection.Grammar (spelling, syntax, punctuation, etc.): 1 pointClarity of arguments (with proper use of relevant terms): 2 pointsDepth of reflection: 2 points I ATTACHED THE READING
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Book information:
Zafar, Harris. Demystifying Islam : Tackling the Tough Questions. New
York: Rowman & Littlefield Publishers, Incorporated, 2014.
ProQuest Ebook Central.
6
Copyright © 2014. Rowman & Littlefield Publishers, Incorporated. All rights reserved.
DEMYSTIFYIN G ISLAM’S
VIEW OF FREE SPEECH
Along with the Islamic concepts of Jihad and Shariah, Islam’s teachings
regarding speech have been shrouded in much confusion and, thus, entirely misunderstood and misrepresented in mainstream discourse. Due to
the severe reaction of some Muslims to derogatory videos, images, and
writings in recent years, it has often been understood that Islam prohibits
the freedom of speech, which is a cornerstone of a free society that grants
every citizen the right to one’s own opinion and expression, without fear
of intimidation or persecution.
Those who claim that Islam is incompatible with modern Western
ideals often cite free-speech issues to prove their case. They allege that Islam stifles free speech by punishing individuals who express views that are
taken as insulting or contradictory to the teachings of Islam because what
some view as expressions of free speech are viewed by others as blasphemy.
It does not take long to create a list of cases where controversial or blasphemous forms of speech have resulted in backlash from various Muslims
around the world.
In September of 2012, the amateur (and immature) YouTube film
“Innocence of Muslims” was released, depicting the Prophet Muhammad
in nefarious ways, which fueled a firestorm of protests, riots, and demonstrations around the world. Countries such as Yemen, Pakistan, and Egypt
saw demonstrations turn violent, with one Pakistani government minister
offering a $100,000 reward for anyone who killed the makers of this film.1
He even went so far as to say that “if the government hands this person
over to me, my heart says I will finish him with my own hands and then
they can hang me.”2
In November of 2011, the office of French satirical magazine, Charlie
Hebdo, was destroyed by a firebomb after the magazine named the Prophet
99
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100 Chapter 6
Muhammad as the editor in chief of their next issue and highlighted a
sarcastic caricature of the prophet on its cover page and more such caricatures inside.3 This same magazine had been embroiled in controversy five
years earlier when it reprinted the infamous twelve Danish cartoons of the
Prophet Muhammad that had drawn condemnation from Muslims and
non-Muslims around the world. While there were many peaceful responses
from Muslims at the time of the Danish cartoon controversy, the publication sparked several attacks on embassies4 and churches.5 This bore striking resemblance to the publication of insulting cartoons by Swedish artist
Lars Vilks, who depicted Prophet Muhammad with the body of a dog in
2007. This case resulted in not only countless peaceful demonstrations and
condemnations but also death threats against Vilks, including a $100,000
reward offered to anyone who would kill him.6
Although all such incidents of “blasphemy” against Islam and the
Prophet Muhammad are met with widespread peaceful disapproval from
Muslims worldwide (including condemnation of violent reactions to such
incidents), such rational voices are drowned out by extreme reactions and
calls for violence made by the lunatic fringe within the Muslim world. Such
extreme reactions, understandably, cause much angst in the minds of some
non-Muslims, who then, unfortunately, conclude that Islam is not only
intolerant and closed-minded but also incompatible with the Western ideals
of freedom of speech.
In reality, Islam champions and protects freedom of speech while laying its focus on raising the standard of speech of its followers. It does not
prescribe any punishment for those who use their speech to slander Allah or
any of His prophets. Although accusations that Islam forcibly censors critics
are due to the words and actions of some Muslim leaderships, their calls for
punishing those who insult or deride Islam are an emotional response to
criticisms that find no support in Islamic teachings.
Mirza Tahir Ahmad—the fourth Khalifa of the Ahmadiyya Muslim
Community and world renowned scholar of Islam—made the same case
after his extensive research on this topic. He wrote regarding Islam’s view
of blasphemy:
Blasphemy is condemned on moral and ethical grounds, no doubt, but
no physical punishment is prescribed for blasphemy in Islam despite the
commonly held view in the contemporary world. Having studied the
Holy Quran extensively and repeatedly with deep concentration, I have
failed to find a single verse which declares blasphemy to be a crime
punishable by man. Although the Holy Quran very strongly discourages
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Demystifying Islam’s View of Free Speech 101
indecent behaviour and indecent talk, or the hurting of the sensitivity
of others, with or without rhyme or reason, Islam does not advocate
the punishment of blasphemy in this world nor vests such authority in
anyone.7
Copyright © 2014. Rowman & Littlefield Publishers, Incorporated. All rights reserved.
PUNISHING BLASPHEMY
But, unfortunately, there are leaders within the Muslim world who call for
extreme punishment of those who insult Islam in general or the Prophet
Muhammad in particular. Several clerics, as well as governments of Muslim-majority countries, call for blasphemers to be punished through imprisonment, violence, or death. Pakistan’s anti-blasphemy laws are among the
most severe in the world, with Article 295-C of its constitution calling for
harsh punishment not only of overt insults of the prophet but even indirect
insinuations: “Whoever by words, either spoken or written, or by visible
representation or by any imputation, innuendo, or insinuation, directly or
indirectly, defiles the sacred name of the Holy Prophet Muhammad (peace
be upon him) shall be punished with death, or imprisonment for life, and
shall also be liable to fine.”8 Article 298-A goes a step further by prescribing imprisonment for anyone who directly or indirectly defiles the name
of the Prophet Muhammad’s wives, family members, righteous caliphs, or
companions. Further to these laws, there are Muslim leaders around the
world who also preach that anyone who insults the Prophet Muhammad
or the religion of Islam must be executed.
Such claims of physical punishment for insulting speech have no basis
in the teachings of the Quran and the life of the Prophet Muhammad. As
discussed later in this chapter, such claims are in direct violation of the
teachings of Islam and the example of the Prophet Muhammad. But still,
some people quote verses from the Quran in a futile attempt to find Islamic
justification for harsh punishments against insulting speech.
Those Maligning God and His Messenger
Some turn to the verse in the Quran that states, “Verily, those who
malign Allah and His Messenger—Allah has cursed them in this world and
in the Hereafter, and has prepared for them an abasing punishment.”9 This
verse establishes that those who insult God—and, thus, put obstacles in the
way of others seeing the truth—will not succeed in their plans to prevent
others from believing. It establishes that God will curse their attempts and
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102 Chapter 6
make their works vain. However, this verse is stretched and twisted by
those arguing that Islam calls for punishing blasphemy. They claim that
when the Quran says that God curses blasphemers in this world, He does
so by allegedly permitting others to kill them. They put themselves at the
same level of God by asserting that God’s curse comes from their hands.
This is a blatant misrepresentation of God’s words, which illustrate
that God’s curse comes from Him alone in the form of His displeasure—a
curse that comes not only in this world but also in the afterlife. If one is to
understand that God’s curse means a violent death at the hands of Muslims,
then how does that also apply to the hereafter? Will Muslims in the afterlife
find this blasphemer and kill them once again? Such a nonsensical interpretation of this verse has no place in Islam’s teachings. This verse only warns
that defaming and slandering God or His prophet displeases God, Who will
punish those who transgress to such a degree.
The Quran has a clear message when it states that God curses certain
people. The Arabic word used for cursing people is ( لعنهla’anah), which is
derived from the root verb لعن, meaning “to drive away, execrate, deprive
one of mercy and blessings, condemn.”10 It is used to speak of instances
when God “disgraced him . . . excommunicated him” and “removed him
from good.”11 So when the Quran speaks of God cursing someone, it
means that God punishes that individual by driving him or her away from
Himself or removing all good from his or her life by depriving him or her
of His Divine mercy.
This can be evidenced by the multitude of verses in the Quran that
use this same word to express the same meaning. For example, the Quran
declares that those who make false or derogatory statements about innocent
women are cursed. It states: “Verily, those, who calumniate chaste, unwary,
believing women, are cursed in this world and the Hereafter. And for them
is a grievous chastisement, on the day when their tongues and their hands
and their feet will bear witness against them as to what they used to do.”12
If we are to twist the meaning of “curse” as some have done with the previous verse, then shall we take this present verse to mean that anyone who
derides an innocent woman or maliciously injures her reputation should
be killed? Of course not! This refers to the displeasure and disgrace such
people will receive from God. Proof of that is this verse’s statement about
being held responsible for everything they have done in the afterlife.
For Muslims, the lesson here is to understand that if they truly believe
in an all-powerful God, then they must have faith that He will reward and
punish people fairly and appropriately. Many Muslims have made the mistake of thinking that they can take God’s curse into their own hands, which
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Demystifying Islam’s View of Free Speech 103
is akin to losing faith in God’s ability to give the offender the appropriate
punishment. In no way can it be understood that God’s curse means that
another person should murder this individual. Thus, in this direct verse
dealing with those people who use their speech for nefarious purposes, the
only punishment mentioned is one that will be delivered by God; not by
man.
Copyright © 2014. Rowman & Littlefield Publishers, Incorporated. All rights reserved.
Equating Blasphemy to Waging a War against God
Failing to find even one verse from the Quran that directly prescribes
any earthly punishment for one who insults God or the Prophet Muhammad, some turn to verses that have nothing to do with this subject and
twist its application in order to somehow “prove” that Islam sanctions death
for blasphemy. The most common verse used in this context is where the
Quran states: “The only reward of those, who wage war against Allah and
His Messenger and strive to create disorder in the land, is that they be slain
or crucified or their hands and feet be cut off on account of their enmity,
or they be expelled from the land. That shall be a disgrace for them in this
world, and in the Hereafter they shall have a great punishment; Except
those who repent before you have them in your power. So know that Allah
is Most Forgiving, Merciful.”13
Thus, they conflate insulting forms of expression with waging a war
against God. This type of gross misrepresentation of the Quran is more
insulting than any immature or ridiculous cartoon ever produced about
the Prophet Muhammad. This verse has been misused in order to justify a
violent response toward not only those who have insulted Islamic teachings
but also those who have changed their faith. As such, it has been analyzed
in depth in chapter 5, “Demystifying Islam’s View of Religious Freedom.”
This verse does not at all refer to one who either turns away from their faith
in Islam or insults Islam or its prophet. Instead, the verse refers to those who
actually wage a hostile war of aggression and violence and articulates what
should be done to those who victimize innocent people by way of physical
disorder, aggression, and war. The war this verse explicitly addresses has
nothing to do with a change in belief or any form of expression.
This is a common strategy employed by hard-line clerics around the
world to conflate blasphemy with apostasy. In order to prevent Muslims
from uttering any words that they perceive as denigrating to Islam or the
Prophet Muhammad, they advance the argument that such blasphemy
committed by a Muslim makes them a disbeliever since a true Muslim can
never say anything disparaging against Islam. If anyone perceives that a
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104 Chapter 6
Muslim has said anything blasphemous, that Muslim is labeled a disbeliever
and, thus, no longer a Muslim. Then, by some twisted sense of justice,
these hard-line clerics allege that this Muslim should be executed in accordance with their alleged punishment for apostasy. Thus, a person who
firmly calls himself or herself a Muslim can be charged with the “crime”
of apostasy simply if someone else claims they said something that Muslims
can perceive as offensive.
Since many clerics incorrectly promote that Islam punishes apostasy
with a death sentence, people begin calling for the execution of Muslims
who are charged with blasphemy. As discussed in the previous chapter, the
idea that apostasy is a punishable crime was manufactured several decades
after the demise of the Prophet Muhammad, as a political tool used to exert
control over people. This idea was then taken one step further when people
began to allege that any Muslim making a remark perceived as critical of
Islam had unwittingly recanted their faith in Islam and, thus, earned the
death penalty.
This argument is ridden with issues. First, it must be made clear that
nobody has the right to decide whether or not another person is a Muslim.
Every individual has the God-given right to declare their belief in whatever religion one chooses (or even no religion). That is a matter between a
person and God and must be left at that. Furthermore, irrespective of who
decides whether a Muslim has recanted his or her faith, it remains a fact that
Islam does not instruct anyone to be killed on account of apostasy. So it is
simply erroneous to allege that insulting speech deserves death.
ISLAM’S STANCE REGARDING SPEECH
Now that it has been established what Islam does not say about speech, one
must understand what Islam does say about speech. Islam’s stance on free
speech is just one piece of a much larger puzzle illustrating the essence of
Islam and its mission on earth. As mentioned in chapter 1 of this book, the
underlying spirit of Islam is the mission to establish peace (internally and
externally) as well as foster love and concern for others. This mission was
highlighted by the Prophet Muhammad when he said to his companions:
“You will not enter Paradise until you believe, and you will not believe
until you love one another, shall I tell you of something which if you do
it, you will love each other? Spread peace among yourselves.”14
Although some interpret this maxim of the Prophet Muhammad
to simply indicate that one must go around saying “Asalaamo Alaikum”
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Demystifying Islam’s View of Free Speech 105
(“peace be to you”) to everyone, many others understand the deep implication of the prophet’s guidance. Although conveying a greeting of peace
was indeed in alignment with his example, what he meant was that the intrinsic mission given to Muslims by God is to cultivate a peaceful world by
establishing unity among all people. By equating one’s own salvation (i.e.,
“Paradise”) to peace, he powerfully illustrated that a Muslim’s mission from
God is to unite with others through love and the manifestation of peace.
The Quran states that “Mankind were one community, then they differed
among themselves,”15 which means that God created humankind in unity
with each other, but due to man-made differences, this unity has been
compromised. For this reason, the collection of Islam’s commandments—to
believe in one God, to accept all previous prophets and all revealed books,
to enjoin good and forbid evil, to speak the truth, to vie with one another
in good works, to enjoin justice and forbid indecency, to avoid breaking
oaths after making them firm, to take care of the poor and the orphan, and
so on—are meant to reestablish a unity among people.
Islam’s stance on free speech is deeply rooted in the same mission of
uniting humanity. Its teachings of speech contribute toward this mission by
instructing Muslims to use speech as a means not only to be truthful but also
to do good toward others and to be fair and respectful. With an emphasis
on truth and respect, the teachings of Islam attempt to preempt frictions
and misunderstandings by prescribing rules of conduct that guarantee for
all people not only freedom of speech but also fairness, absolute justice, and
the right of disagreement.
Speak the Truth
In order to achieve this goal of uniting mankind under a single banner
of peace, the approach taken in Islam is to both grant people the right to
express their views while also prescribing limits to speech so as to ensure
it is done in a proper manner. For this reason, the fundamental instruction
provided by Islam to its followers regarding speech is to seek and speak the
truth in all circumstances. This is emphasized in the Quran when it instructs:
“O ye who believe! fear Allah, and say the straightforward word.”16 This
verse sets the gold standard with regard to speech. It not only instructs Muslims to speak the truth but also goes a step forward by emphasizing that one
should only choose such words that do not even mislead others. Speaking
the straightforward word means to say only that which is completely true
and appropriate, with not even a hint of uselessness or misrepresentation.
Dishonesty is highly looked down upon in Islam, which is why Muslims are
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106 Chapter 6
commanded to adhere to honesty in all situations—no matter how easy or
difficult it may be.
The commandment to speak the straight word, however, has deeper
meanings as well. The standard set by Islam for speaking the straightforward word also includes speaking that which is appropriate and relevant. In
this case, regardless of whether or not something is true, if uttering those
words is inappropriate or irrelevant, Islam instructs its followers to refrain
in order to give preference to the establishment and conservation of peace
and unity. Likewise, overstating or exaggerating the truth is considered a
violation of the principle of speaking the straightforward word. Therefore,
this fundamental and central Islamic directive regarding speech is to say
only that which is based on truth, wisdom, and fairness. Such high standards
are put in place in order to fulfill the mission of Islam to unite humankind.
The Prophet Muhammad emphasized this when he instructed his followers,
saying, “Leave alone that which involves thee in doubt and adhere to that
which is free from doubt, for truth is comforting, falsehood is disturbing.”17
Copyright © 2014. Rowman & Littlefield Publishers, Incorporated. All rights reserved.
Speak in the Best Manner
Going further, the Quran contains the following words from God:
“And say to My servants that they should always speak that which is best.
Surely, Satan stirs up discord among them. Surely, Satan is an open enemy
to man.”18 When instructing people to speak whatever is “best,” the word
used by God in the Quran is ( حسنhusn), which is defined as something
that “was, or became, good, or goodly, beautiful, comely, or pleasing.”19
Therefore, this verse carries a heavy instruction for people to always use
their speech for a good purpose. They must speak in a manner that is pleasing and comforting to others. It continues by warning that Satan will stir
up conflict and friction among people, but the response should always be to
“speak that which is best.” Thus, even in the face of discord by evil forces,
all believers of God are instructed to adopt a manner of speech that is best,
offering wisdom and good counsel.
This same word (husn) is used elsewhere in the Quran, when believers
are instructed to “speak to men kindly.”20 Hence, it is further established
that Islam’s teachings regarding speech draw people toward expressing
themselves in a manner that is respectful and constructive. This makes it
clear that Islam requires speech be used for only good purposes rather than
destructive purposes. The objective remains to create an environment of
peace, justice, and unity.
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Demystifying Islam’s View of Free Speech 107
Speak Well in Public
So, with all the aforementioned Islamic guidance taken into consideration, it is clear that Islam guides believers to speak the truth, to speak
clearly, to speak that which is appropriate, to speak that which is best and
pleasing, and to speak kindly. Building upon this strong foundation, the
Quran further speaks about the Islamic views regarding inappropriate and
tasteless kinds of speech when it states: “Allah likes not the uttering of unseemly speech in public, except on the part of one who is being wronged.
Verily, Allah is All-Hearing, All-Knowing.”21
Here we are told to refrain from speaking ill of others publicly, as doing so creates ill will and bad blood, which can disturb public peace. The
reasonable exception offered here is for people to speak aloud when they
are being wronged so that others may come to their aid. But even in such
a case, by saying that “Allah is All-Hearing and All-Knowing,” assurance
is given to those being wronged that it is better to remain patient instead
of speaking ill against the one who wrongs them, as God is well aware of
what everyone does.
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Speech Is Allowed and Encouraged
This does not mean, however, that Islam only allows conformity.
Muslims are instructed to indeed speak out against injustice, falsehood,
crookedness, and wickedness. They are allowed to disagree and even argue
but are instructed to do so in a dignified and appropriate manner. Muslims
are reminded of the guidance from the Prophet Muhammad that all deeds
are judged by their intentions. In that regard, Islam not only allows but also
encourages all people to pursue free speech but cautions that the intention
behind the speech should be to serve a good purpose, promote peace, and
bring people closer to God and each other.
Islam even allows one to express disagreement in religious matters. In
fact, the Quran encourages believers of God to share the message of truth
with others who may be misled. Speaking from the standpoint of Islam,
there is certainly significant disagreement with other faiths on particular
topics and teachings. For example, Islam fundamentally disagrees with the
deification of Jesus in the Christian faith, as the Quran is abundantly clear
that Jesus was a noble prophet of God but neither God’s partner nor son.
Islam also clearly disagrees with the mainstream Christian view regarding
the death of Jesus at the time of the crucifixion and what his second coming
means for the world (see chapter 8, “Demystifying Islam’s View of Jesus
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108 Chapter 6
Christ”). Expressing these disagreements or even having a debate on these
topics is not a problem, as long as it is done with dignity and respect, as
well as the good intention of helping people arrive at the truth. Thus, Islam
teaches that speech should not only be truthful, dignified and conveyed in
the manner that is best but should also be for a good purpose.
If, however, the speech is marred by the harmful intention to deliberately insult people or promote disorder or division, Islam instructs that one
should refrain. The underlying principle that drives this call for human decency when speaking to or about others is Islam’s mission to unite humankind together, which cannot happen if people seek to insult one another.
Creating insulting or slanderous videos, cartoons, or advertisements serves
no purpose other than degrading or demonizing a people.
This is the fundamental difference between Islam’s guidance for free
speech and the view that many in the West are beginning to adopt. One
promotes unity, whereas the other promotes individualism. Islam’s position
regarding speech to be used for good purposes is a far cry from the path
toward which the most vocal proponents of freedom of speech seem to
advocate these days. Such activists argue that their freedom of speech grants
them the right to say anything, even though in the United States, there are
several examples of speech that is not protected by the law. For example,
defamation, fighting words, child pornography, and any words that would
result in imminent lawless action are not constitutionally protected speech.
This is an ongoing debate, even within American courts that have shown
disagreement over time regarding what type of speech is constitutionally
protected. Despite this debate and the clear limitations to speech, many
free-speech advocates still insist that this freedom entitles them the right
to say anything and everything, with no regard for the impact it will have
on segments of society. Such people even claim—rather boldly—that they
have a legal right and privilege to insult others.
Imagine, for a moment, a world in which people are free to say literally anything and everything on their minds, no matter how negative,
insulting, or meaningless it may be. With no restraint on the content or
manner of speech at all, civility would wither away and be overcome by
disrespect through offensive speech. Every form of provocation would not
only exist but also be promoted through a treacherous retaliation game by
those insulted by another person or party. Antagonism would become the
order of the day, and people would become increasingly confrontational.
Instead of being called toward decency, people would be called toward
thickening their skin in order to take the abuse. This is the world for which
these so-called “freedom advocates” fight. Such people ostensibly cham-
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Demystifying Islam’s View of Free Speech 109
pion democracy and freedom of expression, but they play with people’s
sentiments; this is neither democracy nor freedom of expression. Unfettered speech leads to animosity, resentment, and disorder.
Now imagine a world in which people are free to speak but their
moral codes helps them make the conscious decision to use their speech
in a productive and dignified manner. They only utter words with good
intentions of having a positive impact on people’s lives or otherwise serving some good purpose. They speak in order to promote truth and justice.
Even when speaking in opposition to an idea or critical of an ideology, they
do so with grace and respect and without aggression—in order to enjoin
good, forbid evil, and find the truth. This is the world that Islam seeks to
create: a world where disagreements are certainly welcome but in a respectful and dignified manner. It seeks to create a world in which the moral
fabric of society is raised to such a degree that one need not fear verbal (or
physical) assault from one’s neighbor.
Copyright © 2014. Rowman & Littlefield Publishers, Incorporated. All rights reserved.
CHOOSING PRINCIPLE OVER PRIVILEGE
Among those vigorously fighting for freedom to say anything, there are
many who focus so highly on whether they can say whatever they like,
that they seem not to pause and think whether they should. Islam draws a
distinction between what may be lawful to say and what is good and appropriate to say, and it calls people toward the principle from the Quran
to say that which is best. Regardless of whether or not insulting speech is
protected by state law, Islam says to set a higher standard for our words and
actions. This was precisely the point emphasized by the Prophet Muhammad not only by his own example but also by his instructions to his followers. One of his companions, Wabisa ibn Ma’bad, spoke of his experience
when he asked Muhammad about the trait of righteousness. He states: “I
went to the Holy Prophet [Muhammad] and he asked me: Have you come
to inquire after virtue? I said: Indeed. He said: Ask your heart. Virtue is
that which satisfies the soul and comforts the heart; and sin is that which
perturbs the soul and troubles the heart, even if people should pronounce
it lawful and should seek your views on such matters.”22
With these words, the Prophet Muhammad makes it clear that one
should refrain from any act that perturbs someone’s soul and troubles someone’s heart, even if that act has been declared lawful by society. He advised
to consider such troubling acts to be a sin, which all believers of God should
shun. In their stead, one should adopt virtue through piety by performing
Zafar, Harris. Demystifying109
Islam : Tackling the Tough Questions. New York: Rowman & Littlefield Publishers,
9781442223288_WEB.indb
Incorporated, 2014. Accessed September 29, 2023. ProQuest Ebook Central.
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110 Chapter 6
those acts that satisfy souls and provide comfort and solace to hearts. With
regard to speech, the teachings of Islam, thus, call all people toward this
higher principle of uniting mankind through truth, respect, and a good
word rather than focus
