Fazlur Rahman Malik
Fazlur Rahman Malik ( FAHZ-luhr-RAH-mahn-MAL-ik; Urdu: فضل الرحمان ملک; September 21, 1919 – July 26, 1988), commonly known as Fazlur Rahman, was a modernist scholar and Islamic philosopher from present-day Pakistan. Recognized as a leading liberal reformer within Islam, he focused on educational reform and promoting independent reasoning (ijtihad). His work has attracted both significant interest and criticism in Muslim-majority countries. His reformist ideas led to protests by over a thousand clerics, faqihs, muftis, and teachers in Pakistan, ultimately resulting in his exile.
After teaching in the UK and in Canada, where he formed a close friendship with philosopher Ismail al-Faruqi, Fazlur Rahman was appointed head of Pakistan’s Central Institute of Islamic Research in 1963. While widely respected among Islamic reformers, his ideas drew strong criticism from conservative scholars who viewed his approach as excessively liberal. Political opponents of his ally, General Ayub Khan, capitalized on this dissent, ultimately leading to Fazlur Rahman’s departure from Pakistan in 1968. He relocated to the United States, where he taught at the University of California, Los Angeles and later at the University of Chicago.
Quotes
- “This idea (Taqwa)can be effectively conveyed by the term “conscience,” if the object of conscience transcends it. This is why it is proper to say that “conscience” is truly as central to Islam as love is to Christianity when one speaks of the human response to the ultimate reality—which, therefore, is conceived in Islam as merciful justice rather than fatherhood. Taqwā, then, in the context of our argument, means to be squarely anchored within the moral tensions, the “limits of God,” and not to “transgress” or violate the balance of those tensions or limits. Human conduct then becomes endowed with that quality which renders it “service to God [‘ibāda].” ― Fazlur Rahman, Major Themes of the Qur’an
- “Taqwā means to protect oneself against the harmful or evil consequences of one’s conduct. If, then, by “fear of God” one means fear of the consequences of one’s actions—whether in this world or the next (fear of punishment of the Last Day)—one is absolutely right. In other words, it is the fear that comes from an acute sense of responsibility, here and in the hereafter, and not the fear of a wolf or of an uncanny tyrant, for the God of the Qur’ān has unbounded mercy—although He also wields dire punishment, both in this world and in the hereafter.” ― Fazlur Rahman, Major Themes of the Qur’an