The text heavily criticizes Dr. Zakir Naik’s religious views, challenging his interpretations of Islamic texts and condemning his controversial statements on women, child marriage, and other social issues. The author accuses Naik of promoting a divisive and intolerant brand of Islam, citing specific examples of his rhetoric and its potential harmful consequences. Further criticisms include Naik’s alleged connections to terrorism and his selectively harsh criticisms of other religions. The overall tone is one of strong disapproval and a call for a more moderate and inclusive approach to religious discourse.

Dr. Zakir Naik: A Critical Review

Quiz

Instructions: Answer the following questions in 2-3 sentences each.

1. What is the author’s critique of Dr. Zakir Naik’s focus on the number of religious madrasas and Ulema instead of economic progress?
2. What is the author’s concern regarding Dr. Zakir Naik’s views on other religions in comparison to Islam?
3. How does the author characterize Dr. Zakir Naik’s approach to differentiating between Sunna and Bida’at, and what is the concern this raises?
4. According to the author, what is Dr. Naik’s stance on the Karbala event, and how might Shia Muslims interpret it?
5. According to the author, how does Dr. Naik’s approach to religious interpretation clash with his actions concerning modesty and women?
6. How did Dr. Naik’s views on the screen (hijab/veil) create controversy in his discussion with Darvesh (the author)?
7. According to the text, how does Dr. Naik view young girls under Islamic law, and what is problematic about it?
8. According to the text, what is Dr. Naik’s perspective on the changing times and the relevance of old practices?
9. What does the author say about how Dr. Naik’s ideas have been used politically, specifically in reference to women in leadership positions?
10. What is the author’s primary criticism of Dr. Naik’s views on sexual attraction and how should they be approached?

Answer Key

1. The author criticizes Dr. Naik for prioritizing religious institutions over economic development, suggesting that while religious scholars are produced, the country relies on imports for basic goods, indicating a lack of real progress. The author uses this argument to highlight Dr. Naik’s priorities.
2. The author is concerned that Dr. Naik’s view promotes the idea that other religions are being supported by terrorism and are inherently baseless, false, and invalid compared to Islam, which the author believes is not conducive to world peace and can fuel religious prejudice.
3. The author characterizes Dr. Naik’s approach to Sunna and Bida’at as rigid and divisive. The author claims it leads to the marginalization of other Muslim sects and goes against the spirit of tolerance and hospitality within Islam.
4. The author notes that while Dr. Naik says Karbala was a struggle between two princes, praising Yazid (who killed Imam Hussein in Karbala) may be interpreted by Shia Muslims as disrespect to the memory of Imam Hussein, a revered figure in Shia Islam.
5. The author finds Dr. Naik’s actions contradictory. Dr. Naik’s views on modesty clash with his public appearances (doing interviews with women without veils and making men and women conduct Tawaf in Mecca) suggesting a discrepancy between his words and actions.
6. Dr. Naik took very strict views on the screen and even went so far as to say that the brother-in-law and the father-in-law of a woman are ghar mahram, and women should always keep their veils from them, even though it might be impossible socially.
7. According to the text, Dr. Naik views young girls, whom he doesn’t classify as women, as property (Ma Malak Manu Kum) according to Quranic interpretation, which means they can be used, sold, or gifted, which is extremely problematic.
8. Dr. Naik believes that the conditions in the past could return again, thus the old practices like slavery and using young girls as properties might become necessary again if the need arises.
9. The author states that Dr. Naik’s ideas about women’s roles and religious rules have been used to create political slogans against women leaders. The author highlights the hypocrisy that is demonstrated by the people when details of Islam are to be applied.
10. The author finds Dr. Naik’s views about sexual attraction in men toward women and even children in madrasas to be extremely problematic, and insists that problems such as sexual attraction should not be used to create strict rules for either men or women.

Essay Questions

Instructions: Develop a well-organized essay for each question.

1. Analyze the author’s critique of Dr. Zakir Naik’s approach to Islamic scholarship and his role as a public figure. Consider the issues raised regarding his methodology, views on other religions, and interpretations of Islamic texts.
2. Discuss the contradictions and inconsistencies in Dr. Zakir Naik’s behavior and teachings as highlighted in the text. Evaluate the significance of these inconsistencies in understanding his overall influence and message.
3. Explore the author’s perspective on the political use of religious ideas and how this relates to Dr. Zakir Naik’s views. How does this politicization impact different communities?
4. Analyze the author’s criticism of Dr. Zakir Naik’s interpretations of women’s roles in Islam and the associated consequences. Discuss the challenges and complexities surrounding these interpretations within the Islamic faith.
5. How does the author use the example of the conversation with Darvesh to highlight the flaws in Dr. Zakir Naik’s logic? Explore how the author uses this conversation to further their argument against Dr. Zakir Naik.

Glossary of Key Terms

Alhamdulillah: Arabic phrase meaning “Praise be to God” or “Thanks be to God,” often used as an expression of gratitude.

Ulema: Muslim religious scholars or clerics.

Madrasas: Religious educational institutions, often associated with Islamic studies.

Masoo: A term used to refer to Dr. Zakir Naik.

Matloob: In the context of the text, means a person who is wanted by the courts.

Islamic Research Foundation: An organization founded by Dr. Zakir Naik, which was banned in India for money laundering and promoting terrorism.

Muta Sareen: A term used by the author to refer to a person associated with Dr. Zakir Naik’s activities.

Azaan: The Islamic call to prayer.

Sunna: The practices and traditions of the Prophet Muhammad, serving as a model for Muslims.

Bida’at: Innovations or practices that are not considered part of the core teachings or traditions of Islam.

Musalak: A term referencing a contentious matter or issue that sparks debate or conflict.

Sufia: Those who practice Sufism, a mystical tradition within Islam, often associated with spirituality and tolerance.

Sunna (in the context of a book): Refers to the written record of the practices and traditions of the Prophet Muhammad.

Marka Karbala: The battle or struggle in Karbala, a significant event in Shia Islam.

Yazid ibn Muawiya: A controversial figure in Islamic history, known for his role in the events of Karbala.

Raja Allahu Ahu: An Arabic phrase that can be interpreted as praise or a blessing, often used in reference to a respected figure.

Imam Hussain Al Salam: A highly revered figure in Shia Islam, grandson of the Prophet Muhammad, who was martyred in Karbala.

Tabarra: A form of disassociation or criticism towards figures viewed negatively in Shia Islam.

Javed Gambhi: Refers to a specific individual known for his scholarly work on religion.

Bukhari Sharif: One of the most revered collections of Hadith (sayings and actions of the Prophet Muhammad) in Sunni Islam.

Sharia: Islamic law, derived from the Quran and Sunna.

Haram Sharif: The sacred mosque in Mecca, considered the holiest site in Islam.

Tawaf: The ritual of circumambulating the Kaaba in Mecca, a central practice during Hajj.

Aabadas: Another term for worship or acts of devotion.

Ulema: Islamic religious scholars.

Syedna Masih: The Arabic term referring to Jesus.

Darvesh: In the text, Darvesh is the author.

Ghar Mahram: An Arabic term referring to a person who is not related to someone in a way that restricts their interactions and requires veiling.

Fatwa: A religious edict or ruling issued by a recognized Islamic authority.

Ma Malak Manu Kum: An Arabic phrase from the Quran, meaning “what your right hand possesses,” often used to refer to property, including slaves and other forms of ownership.

Critique of Dr. Zakir Naik’s Teachings

Okay, here’s a briefing document summarizing the key themes and ideas from the provided text, including relevant quotes:

Briefing Document: Analysis of Criticisms of Dr. Zakir Naik

Introduction:

This document analyzes a critical perspective on Dr. Zakir Naik, focusing on various controversies surrounding his religious views and their alleged consequences. The text primarily critiques Dr. Naik’s approach to Islamic teachings, his stance on other religions, and his controversial social views, especially regarding women. It paints a picture of him as an individual whose teachings, while presented as authentic, are harmful, divisive, and potentially linked to extremism.

Key Themes and Ideas:

1. Rejection of Dr. Naik’s Authority & Accusations of Extremism:

• The source expresses strong distrust of Dr. Naik and his teachings, stating, “We have no faith in Dr. Zakir Naik.”
• He is accused of fostering a dangerous ideology that, while not explicitly promoting terrorism, lays the groundwork for it. The text says, “There is no doubt that he does not support terrorism but his thinking on its fundamental basis is not hidden from anyone and this thinking is going to be raised to a great extent.”
• The source links individuals who carried out terrorist attacks to Dr. Naik’s lectures, pointing to his influence as problematic. “During investigation, links of the Islamic people who carried out the blasts were found with those who listened to the lectures of Dr. Zakir Naik.”
• Dr. Naik’s Islamic Research Foundation in Mumbai is noted as banned and connected to accusations of “money laundering to promoting terrorism.”

1. Critique of Dr. Naik’s Comparative Religion Approach:

• The author condemns Dr. Naik’s attacks on other faiths, describing his approach as “supporting terrorism” when he argues against other world religions. The author argues that he presents these religions as “baseless, false, and invalid.”
• The source suggests his interfaith approach is not for peaceful understanding but for domination. The writer says: “Dr. Zakir Naik tries his best to ensure that Muslims are not able to get rid of the selfishness of other religions”

1. Divisive Approach Within Islam:

• The text criticizes Dr. Naik’s interpretations of Islamic law (Sharia), particularly his rigid adherence to certain traditions and his dismissal of others, creating further divisions. “While differentiating between Sunna and Bida’at, they go to such an extent regarding Musalak that people of other Muslim sects keep searching for them.”
• The source describes him as “cornering the humanity-loving nature of Sufia”, suggesting that his approach is not one of “hospitality and tolerance”.
• The text suggests that he uses his religious views to create conflicts within the Muslim Ummah, stating “history does not mean that they want to make a difference in the Muslim Ummah”

1. Contradictions and Hypocrisy:

• The text highlights a perceived hypocrisy between Dr. Naik’s public statements and personal behavior, noting that “they were giving long interviews to women without hijab” despite being “religiously obsessed with wearing veils.”
• The author also points out that while he emphasizes modesty for young girls and religious restrictions on women, he does not adhere to these rules when interacting with women.
• He is described as someone who is overly focused on details. “like Jewish Ulema that as Syedna Masih had said, you people are elephants You swallow the fish but start filtering out the mosquitoes.”

1. Controversial Views on Women:

• The document extensively discusses Dr. Naik’s controversial views on women, including his stance on veiling, interactions with men, and even the age of girls.
• The source quotes a specific exchange where Dr. Naik allegedly stated that if a man has no reaction to a woman on TV, then he needs to be checked by a doctor. This is used to showcase his rigid view of the relationship between the sexes. “If a man keeps looking at her for 20 minutes but still there is no heat or excitement in his being, then such a man should go to someone to get his manhood checked.”
• The source also questions his interpretation of Quranic verses relating to women as property: “Quran has used the term Ma Malak Manu Kum for this and it means property, which you can use yourself and can also sell if you want, you can gift it.”
• The text pushes back against his strict interpretations of Islamic texts, suggesting that modern perspectives should be considered. The text states that “if today’s people do not consider it good to marry or leave a six or nine year old girl to an old man.”
• The writer condemns Dr. Naik’s rigid view on women, arguing that it is better to focus on the issues of the larger population rather than forcing women into subservience: “the real problems of humans, deprivation and sufferings should be brought up for discussion. Poverty, ignorance and injustice should be fought.”

1. Emphasis on Personal Responsibility and Tolerance:

• The text advocates for a more inclusive approach to religion, emphasizing personal responsibility and tolerance. “The problem of not wearing hijabi should be termed as a personal issue of a person or a woman and should be left to the common man.”
• It argues that debates should focus on critical social issues such as “poverty, ignorance, and injustice” instead of getting bogged down in strict religious interpretations.

1. Comparison to Other Religious Scholars:

• The writer uses comparisons to other historical and modern Islamic scholars to create context for Dr. Naik’s views. “to understand the Islamic thinking of Dr. Zakir Naik, after the pure Quran and Hadith, if apart from Amam Ibn Taymiyyah or Imam Mohammad bin Abdul Wahab, some glimpses are seen from their Mozz Asaja Sheikh If you study the religious views of Ahmad Deedat and Doctor Sarar Ahmad, you will understand many things.”

Conclusion:

The source presents a highly critical view of Dr. Zakir Naik, portraying him as a divisive figure whose teachings are harmful and potentially linked to extremism. The critique focuses on his rigid interpretations of Islam, his divisive approach to other religions and his controversial social views, especially on women. The author emphasizes the need to focus on broader societal issues such as poverty and injustice rather than getting bogged down in strict religious interpretations. The overarching tone is one of skepticism and a call for more tolerance and understanding.

Critiques of Dr. Zakir Naik

Frequently Asked Questions About Dr. Zakir Naik and Related Issues

1. What are the primary criticisms leveled against Dr. Zakir Naik according to the source?
2. The source criticizes Dr. Zakir Naik on several fronts. Firstly, it questions his focus on religious institutions while seemingly overlooking economic progress. It highlights his alleged connections to terrorism and extremism, citing his organization’s ban and links to bombings. The source also criticizes his interpretation of Islam, particularly regarding his views on other religions, which are seen as divisive and lacking tolerance. Additionally, the text points out his seemingly contradictory stances on issues like women’s roles and the age of marriage, and his promotion of what is described as a rigid, traditional interpretation of Islam that ignores modern contexts. It also critiques his seeming disregard for the experiences and perspectives of other Muslim sects.
3. What examples are provided to support claims of Dr. Naik’s connection to terrorism?
4. The source mentions that Dr. Naik’s Islamic Research Foundation in Mumbai is banned due to activities such as money laundering and promoting terrorism. It also points to the 2016 bombing in Dhaka, Bangladesh, where a cafe popular with Westerners was attacked; investigations reportedly linked individuals connected to Dr. Naik’s lectures to the blast. The source also states that links of Islamic people who carried out blasts were also found with people who listened to lectures by Dr. Naik, leading to his restrictions in Sri Lanka.
5. How does the source describe Dr. Naik’s views on other religions?
6. The source portrays Dr. Naik’s views on other religions as being highly critical and dismissive. It claims he presents other world religions as baseless, false and invalid in comparison to Islam, suggesting that this creates unnecessary animosity and hinders world peace. This approach is seen as promoting religious prejudice rather than understanding and acceptance of diversity.
7. What are the specific issues raised regarding Dr. Naik’s interpretation of Islamic texts and practices, particularly concerning women?
8. The source criticizes Dr. Naik for having seemingly inconsistent views. On one hand he has been accused of promoting modesty and covering of women (veils), while on the other he is giving interviews to women without hijab (head covering). The text criticizes him for upholding views on topics like marriage to young girls, and using scripture to justify this. The source indicates he considers women as property, and expresses concern over the way that interpretation of scripture has led to harmful practices. The source also highlights contradictions in how he interprets the Quran, like claiming girls are not subject to the same rules as women, while still imposing restrictions on them. The source also mentions Dr. Naik’s strange opinions, such as a man needing medical attention if he is not sexually attracted to a woman he observes on TV for an extended period, and his concerning comments that a sister-in-law (Bhabhi) should remain veiled even within the same house.
9. What specific criticism does the text offer regarding Dr. Naik’s approach to Islamic reform and tradition?
10. The source suggests Dr. Naik aims to present a narrow interpretation of Islam, while attempting to ignore modern views and realities, such as the unsuitability of marriage of a young girl to an older man. They criticize him for focusing on specific hadiths while twisting other aspects of scripture, promoting a form of Islam that is excessively rigid and neglects the diversity found within the Muslim community. He is accused of trying to revert back to a more ancient way of practicing the religion.
11. How does the source contrast Dr. Naik’s approach with other scholars and reformers?
12. The text contrasts Dr. Naik with scholars like Javed Gambhi, who they claim attempt to popularize Islam without distorting it or twisting its core principles. They suggest Gambhi aims to present Islam in an accessible way without compromising its core. The text also contrasts his perspective with more tolerant and humane perspectives within Sufism. Additionally, the document uses the examples of Imam Ibn Taymiyyah, Imam Mohammad bin Abdul Wahab, Sheikh Ahmad Deedat, and Doctor Sarar Ahmed, in order to suggest that these are sources of influence for Dr. Zakir Naik’s religious thinking.
13. What does the source say about the importance of diverse perspectives and freedom of expression within Islam?
14. The text emphasizes the importance of allowing multiple viewpoints within the Muslim community. It highlights that while freedom of expression is valued and accepted, the ability to discuss and debate is necessary. It criticizes Dr. Naik for focusing on the negative aspects of other religions and their personalities, while not being open to the same scrutiny or criticism of Islam. It suggests that an equal opportunity to speak and criticize must be allowed for all faiths and perspectives.
15. What is the source’s overall call to action regarding Dr. Naik and broader issues of religious interpretation?
16. The source calls for moving beyond religious prejudices and selfishness, and challenges Dr. Naik’s promotion of rigid interpretations and his lack of tolerance for diverse opinions and perspectives. It emphasizes the need to focus on addressing real-world problems such as poverty, ignorance, and injustice. The source also calls for an end to the imposition of restrictive practices on women and a move toward treating such issues as personal matters rather than public debates. It suggests that if discussions are going to occur they should center on more real-world issues, and that religious discussions should not be forced to an unnatural conclusion that is unnatural to current times.

Zakir Naik: A Critical Analysis

Zakir Naik’s views, as presented in the sources, are controversial and multifaceted, encompassing religious, social, and political dimensions. Here’s a breakdown of his perspectives:

• Religious Views:
• Naik’s approach to Islam is described as harmful, lacking hospitality and tolerance [1]. He is accused of differentiating between Sunna and Bida’at to the point of causing division among Muslim sects [1].
• He is said to corner the “humanity-loving nature of Sufia” and favor a more strict interpretation of Islam, aligning with the original religion of ancient Arabia [1].
• Naik’s views are described as a “bulldozer” to modern, local Sufism [1].
• He is criticized for praising Yazid ibn Muawiya, which is seen as an insult to Imam Hussain Al Salam by Shia Muslims [1].
• Naik is accused of distorting pure religion by twisting the principles of the Quran and Sunnah and not presenting Islam as it is without strict adherence [2].
• His religious ideology is thought to be similar to that of Amam Ibn Taymiyyah, Imam Mohammad bin Abdul Wahab, Ahmad Deedat and Dr. Israr Ahmad [3].
• He is criticized for his views on the age of marriage and for suggesting that girls are considered property in the Quran [2, 3].
• Naik believes that the Quran does not consider a girl a woman, therefore rules for women do not apply to her [3].
• He has strict views regarding modesty and veiling, even to the point of suggesting women should veil themselves from their father-in-law [2, 3]. However, he contradicts this by giving long interviews without hijab [2].
• He appears to be critical of some traditional Islamic practices. For example, he is critical of the mixing of men and women in religious sites like Haram Sharif [2].
• He is criticized for promoting the idea that if a man does not feel desire when seeing a woman, then he should seek medical advice [4].
• Views on Other Religions:
• Naik is accused of presenting other religions as baseless, false, and invalid, supporting the idea that Islam is superior, which is detrimental to world peace [5].
• He is described as openly conducting “postmortems” of other religions and their great personalities [1].
• Political Views:
• He is accused of promoting terrorism, with links between his lectures and individuals involved in bomb blasts [5].
• His Islamic Research Foundation in Mumbai is banned for alleged money laundering and promotion of terrorism [5].
• He is seen as someone who tries to ensure that Muslims are not able to get rid of the selfishness of other religions [1].
• Social Views:
• Naik believes that women should be veiled even within their own homes, a view that is deemed socially impractical [3].
• He is criticized for placing restrictions on women instead of on men [3].
• He is criticized for seemingly being preoccupied with the sexualization of women [4].
• He is criticized for his views about what is appropriate behavior for young women [2].
• Other Points:
• Naik’s thinking is considered to be a “matter of making fun of our own people” [5].
• He is also said to have restrictions on his entry in many hospitals in India, Bangladesh, Sri Lanka, England, and America [5].
• He is described as having the status of a Matloob or Publicity Officer in Indian courts [5].

The sources present a very critical view of Zakir Naik’s views.

Zakir Naik and Islamic Extremism

The sources link Zakir Naik’s views to Islamic extremism through several points, though they do not directly define or discuss Islamic extremism as a concept [1-5]. Here’s how the sources connect Naik to extremism:

• Promotion of Division and Intolerance: Naik is portrayed as someone who fosters division within the Muslim community [2]. He allegedly differentiates between Sunna and Bida’at, causing rifts among different Muslim sects [2]. His approach is described as lacking hospitality and tolerance, and as a “bulldozer” to modern, local Sufism [2]. This type of divisive rhetoric can be seen as a characteristic of extremist ideologies.
• Rejection of Other Religions: Naik is accused of presenting other religions as baseless, false, and invalid [1]. This rejection of other faiths and the promotion of Islam as superior aligns with the exclusivist views often held by extremist groups. This is also linked to a view that Muslims should not abandon the perceived selfishness of other religions [2].
• Links to Terrorism: The most direct link to extremism comes from the accusation that Naik’s lectures have influenced individuals involved in terrorist activities [1]. Specifically, connections were found between individuals who listened to his lectures and those who carried out bomb blasts [1]. Furthermore, his Islamic Research Foundation in Mumbai is banned for alleged money laundering and promotion of terrorism [1].
• Strict and Uncompromising Religious Views: Naik’s religious views are described as strict and uncompromising, favoring a more literal and rigid interpretation of Islam [2-4]. He is accused of distorting pure religion by twisting the principles of the Quran and Sunnah [3]. He is also criticized for his views on the age of marriage, veiling, and the status of women, suggesting that girls are considered property in the Quran [3, 4]. Such views, when taken to an extreme, can contribute to a radical worldview. His religious ideology is thought to be similar to that of Amam Ibn Taymiyyah, Imam Mohammad bin Abdul Wahab, Ahmad Deedat and Dr. Israr Ahmad, who are also associated with stricter interpretations of Islam [4].
• Contradictory and Problematic Social Views: Naik is criticized for holding socially impractical views such as the belief that women should veil themselves even from their father-in-law [4]. He is also criticized for his preoccupation with the sexualization of women, suggesting men who do not feel desire when seeing a woman should seek medical advice, which is considered a problematic perspective [5]. He is also criticized for his views about what is appropriate behavior for young women [3, 5]. These types of views can be considered extremist when they lead to the subjugation and control of women.

It is important to note that, while the sources suggest links between Naik’s views and extremist tendencies, they do not offer a nuanced discussion about Islamic extremism as a broader phenomenon. The focus remains on Naik’s specific views and their potential consequences, and the sources present a very critical view of Zakir Naik’s views.

Zakir Naik’s Views on Women’s Rights

The sources discuss women’s rights primarily in the context of criticizing Zakir Naik’s views and actions, highlighting what are seen as problematic perspectives. Here’s an overview of how women’s rights are addressed:

• Restrictions on Women: The sources criticize Naik for promoting strict and impractical views on women’s modesty and veiling. He is said to believe that women should veil themselves even within their own homes and from their father-in-law [1]. This view is deemed socially impossible and is presented as an example of his restrictive approach to women’s roles [1]. The sources suggest that Naik’s focus is on controlling women instead of addressing the behavior of men [1].
• Objectification of Women: Naik is criticized for his views on women, particularly regarding their sexuality and how men perceive them. He is said to have stated that if a man does not feel desire when seeing a woman, then he should seek medical advice [2]. This perspective is presented as problematic and indicative of his preoccupation with the sexualization of women [2].
• Age of Marriage and Status of Girls: Naik is criticized for his views on the age of marriage and for suggesting that the Quran considers girls as property. He is said to believe that the Quran does not consider a girl a woman, therefore rules for women do not apply to her, and that girls are property that can be used or sold [1]. The sources are critical of this view, suggesting it is a demeaning and outdated perspective [1, 3].
• Contradictions in Practice: Naik is portrayed as someone who does not practice what he preaches. While he is religiously obsessed with veiling, he gives long interviews without hijab [3]. He is also criticized for speaking against women who are uncovered at sacred sites like Haram Sharif, while also appearing to be preoccupied with the perceived sexuality of women on television [2, 3]. These contradictions are used to undermine his authority on women’s issues [2, 3].
• Women in Leadership: The sources touch on the topic of women in leadership, mentioning how the issue has been used for political gains in Pakistan, including propaganda against women leaders like Fatima Jinnah and Benazir Bhutto [2]. This highlights the broader struggle for women’s political rights, but does not directly discuss Naik’s views on the topic of women in leadership.
• Focus on Women’s Issues as a Distraction: The sources suggest that focusing on issues like veiling and women’s modesty is a distraction from more important social problems, such as poverty, ignorance, and injustice [2]. It is argued that these real problems should be brought up for discussion instead [2].

In summary, the sources use the topic of women’s rights as a lens through which to criticize Zakir Naik’s views, highlighting what are seen as restrictive, objectifying, and contradictory perspectives. The sources suggest that Naik’s views are not progressive, and do not promote equality or respect for women [1-3].

Zakir Naik and Religious Intolerance

The sources discuss religious tolerance primarily by highlighting Zakir Naik’s lack of it, rather than exploring the concept itself [1, 2]. Here’s how religious tolerance is addressed in the sources, mainly through criticisms of Naik’s views and actions:

• Intolerance towards other religions: The sources accuse Zakir Naik of presenting other religions as “baseless, false, and invalid” [1]. This stance is seen as detrimental to world peace and humanity because it does not promote mutual respect or understanding among different faiths [1]. By focusing on the perceived flaws and shortcomings of other religions, Naik is described as creating division rather than fostering unity [1]. This approach is seen as the opposite of religious tolerance [1].
• Intolerance within Islam: Naik’s approach is not only seen as intolerant toward other religions, but also within Islam itself [1, 2]. He is accused of creating divisions among different Muslim sects by strictly differentiating between Sunna and Bida’at [2]. He is said to corner the “humanity-loving nature of Sufia” and to favor a stricter interpretation of Islam, which is seen as a “bulldozer” to modern, local Sufism [2]. His views are portrayed as divisive, and not promoting unity and tolerance, which are often considered core tenets of religious tolerance [2].
• Lack of Respect for Other Beliefs and Practices: The sources suggest that Naik does not respect other religious beliefs and practices [1, 2]. For example, his praise of Yazid ibn Muawiya is seen as an insult to Imam Hussain Al Salam by Shia Muslims [2]. The sources point out that while Naik openly criticizes other religions and their figures, he does not give equal opportunity for others to do the same to Islam, and this unequal treatment is evidence of his intolerance [2].
• Promotion of Religious Prejudice: Naik is said to try his “best to ensure that Muslims are not able to get rid of the selfishness of other religions” [2]. This statement indicates a lack of openness to other faiths, and is further evidence that his teachings contribute to religious prejudice [2].
• Contradictory Stance: The sources highlight contradictions in Naik’s views, showing that while he criticizes other religions, he also has very strict and critical views of other Islamic sects and their religious interpretations [1, 2]. This is presented as evidence of his lack of religious tolerance.
• Emphasis on Differences Rather Than Common Ground: The sources suggest that Naik focuses on the differences between religions, rather than their common ground [1, 2]. This approach is the antithesis of religious tolerance, which emphasizes the importance of understanding and accepting different beliefs and practices [1, 2].

In summary, the sources use Zakir Naik as an example of religious intolerance, detailing his critical views on other religions and his divisive actions and pronouncements within Islam itself [1, 2]. The sources do not directly define or explore religious tolerance as a broader concept, but rather illustrate it through the negative example of Naik’s teachings and actions [1, 2]. The sources suggest that religious tolerance requires mutual respect, understanding, and acceptance of different faiths and practices, qualities that are explicitly stated as absent in Naik’s views.

Critiquing Zakir Naik’s Quranic Interpretations

The sources discuss Quranic interpretations primarily through the lens of criticizing Zakir Naik’s approach and beliefs, without explicitly detailing various methods of Quranic interpretation. Here’s how the sources address Quranic interpretations, focusing on Naik’s controversial views:

• Literal and Rigid Interpretation: The sources suggest that Zakir Naik favors a strict and literal interpretation of the Quran and Sunnah [1]. This approach is criticized for leading to problematic views, such as the idea that girls are considered property in the Quran [2]. The sources indicate that Naik does not consider the historical and social context when interpreting religious texts, which is often the basis of other interpretations.
• Twisting of Principles: Naik is accused of distorting the “pure religion” by twisting the principles of the Quran and Sunnah for his personal use [1]. This criticism suggests that Naik’s interpretations are not based on objective analysis, but rather on his own agenda or preconceived notions. The sources indicate that his interpretations are not in line with more moderate Islamic thought.
• Selective Use of Verses: The sources imply that Naik selectively uses verses from the Quran to support his views, ignoring other verses or interpretations that might offer different perspectives. This selective use of scripture is presented as a way to promote his own narrow understanding of Islam [1].
• Rejection of Modern Interpretations: The sources criticize Naik for not considering modern social norms and for advocating for a return to a more rigid understanding of Islam. For example, he is criticized for not accepting that the age of marriage for girls should be higher than what was practiced in the past [1]. This indicates that he is not open to interpretations that take into account the changed social conditions, and considers older interpretations as the only correct ones.
• Influence of Other Scholars: The sources mention that Naik’s interpretations are influenced by the views of other scholars such as Amam Ibn Taymiyyah, Imam Mohammad bin Abdul Wahab, Ahmad Deedat, and Dr. Israr Ahmed [2]. These scholars are associated with stricter interpretations of Islam, which suggests that Naik’s interpretations fall within a specific school of thought that favors a more rigid and literal reading of the Quran.
• Contradictions in Practice: Naik is also criticized for contradictions between his interpretations and his behavior, such as his strict views on veiling while not adhering to them himself in public settings [1]. These contradictions are used to undermine his credibility as an interpreter of the Quran, and his authority on religious matters.
• Interpretation of the Status of Women: Naik’s interpretation of the Quran’s view on women is heavily criticized in the sources. He is accused of interpreting the Quran to mean that girls are property, and that the rules for adult women do not apply to them. He is criticized for interpreting verses to mean that girls can be used or sold. [2]. This interpretation of women’s status is presented as being outdated, and not in line with modern values.
• Focus on Specific Issues: The sources note that Naik focuses on specific issues, such as women’s modesty and the age of marriage, while ignoring broader social issues such as poverty and injustice [3]. This suggests that he interprets the Quran through a narrow lens and uses these interpretations to promote a specific set of priorities.

In summary, the sources present Zakir Naik’s Quranic interpretations as rigid, selective, and not in line with modern interpretations, and as being aimed at furthering his own agenda rather than being an objective and comprehensive understanding of the text. The sources do not offer a balanced view of Quranic interpretation, but rather use Naik’s approach as a negative example of how not to interpret the Quran.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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