Controversies in Islam : Religious Law, Quranic Ethical Imperatives, and Higher Moral Objectives
– Danish Nabi
Islam, as a discursive tradition, is inherently open to (re)interpretations across time and place. The intellectual legacy of the classical scholars is undoubtedly meticulous, representing centuries of rigorous engagement with the Qur’an, Sunnah, and th e lived realities of Muslim societies. Their contributions laid down principles that not only guided religious practice but also shaped social, legal, and political thought in enduring ways. With the advent of modernity, however, this legacy has increasingly come under scrutiny. Modernist and reformist currents have sought to re-examine inherited frameworks, often questioning the methods, assumptions, and conclusions of earlier scholarship. In this process, the principles upon which classical scholars constructed their methodologies are sometimes deconstructed, reinterpreted, or judged as inadequate for addressing contemporary challenges. Many contemporary scholars continue to navigate this tension between fidelity to the tradition and responsiveness to modern concerns by attempting to engage critically with the past while seeking to formulate interpretations that resonate with present-day realities. The book under review exemplifies this trend. The author of this book J. A. Morrow (b.1971) stands out as a distinguished author and scholar whose prolific writings span diverse fields of Islamic studies, theology, and interfaith dialogue. As a leading voice in contemporary scholarship, he combines academic rigor with a commitment to peace, justice, and cross-cultural understanding.
Consisting of twenty chapters, the central aim of Controversies in Islam is to demonstrate how Islamic tradition has been misinterpreted and distorted over time by some scholars. A bold and wide-ranging exploration of some of the most debated issues in Islamic thought, history, and practice, Morrow revisits contentious subjects—ranging from gender, race, pluralism, to law, sectarianism, and politics—whileconsistently advocating a return to the ethical core of the Qur’an and the Prophet Muhammad’s example of justice, mercy, and inclusivity.
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Danish Nabi, Senior Research Fellow, Shah-i-Hamadan Institute of Islamic Studies, University of Kashmir, Jammu and Kashmir. |
Through a careful examination of historical sources, jurisprudential developments, and classical scholarship, the work traces the ways in which rigid, literalist readings have often overshadowed the ethical, pluralistic, and inclusive spirit of Islam. Marrow seeks to expose these misinterpretations while emphasizing the need to return to the core teachings of the Qur’an and exemplary role model of the Prophet, offering a corrective perspective that balances fidelity to the tradition with critical engagement and contemporary relevance.
The author begins deliberately with the provocative title “Wife Beating in Islam: A Slap on the face of Sacred”. The subject of Qur’anic verse 4:34is, for Morrow, often misread as endorsing wife-beating. He examines the term idribuhunna, showing that its semantic range includes “separate from them” or “leave them”, not necessarily “beat”(p.2). Classical jurists, mostly shaped by patriarchal cultures, generally permitted husbands to strike their wives, but Morrow emphasizes that this interpretation clashes with the Qur’an’s overall ethic of mercy and with the Prophet, who never struck his wives and condemned domestic violence. Through linguistic study, contextual readings, and hadith criticism, he argues that the verse promotes non-violent separation during marital conflict, not physical punishment, and making wife-beating un-Islamic.
Morrow then explores the Prophet’s relationship with Jewish communities in Arabia, emphasizing his role in Medina as a unifier who established the Constitution of Medina, securing equality and shared responsibility between Muslims and Jews. Questioning the reliability of accounts like the Banu Qurayzah’s “alleged massacre” (p.10), Morrow highlights instead the Prophet’s treaties—such as Maqna—thatprotected Jewish religious freedom, autonomy, and security. For him, the Prophet’s true legacy with the Children of Israel was one of compassion, coexistence, and covenantal fraternity.
The author next examines Mary, mother of Jesus, situating her within early Christian debates and highlighting how political power influenced the development of orthodoxy. He emphasizes that the Qur’an honors Mary as chosen, pure, and steadfast, connecting her to Jesus and situating both within a broader historical and spiritual tradition recognized in Judaism and Christianity. Mary represents purity, resilience, and divine favour, serving both as a divinely protected refugee and a model of faithfulness. By drawing parallels with Fatimah al-Zahra’, Morrow underscores Mary’s role in Shi‘i eschatology, portraying her as a timeless symbol of sanctity and courage across religious traditions.
Comparing Prophet Muhammad’s Constitution of Medina and his covenants with modern human rights frameworks, such as the U.S. Bill of Rights in the 4th chapter, Morrow argues that Islam articulated principles of pluralism, protection for minorities, and religious freedom centuries before these Western legal systems. He contends that these ideals continue to offer guidance for justice and coexistence today.
Morrow then addresses the seeming tension between religious pluralism and the Qur’an, arguing that Islam fundamentally supports pluralism when interpreted correctly. Using dialogue between a student and a senior scholar, he distinguishes pluralism from relativism: pluralism acknowledges truth in multiple religious traditions without suggesting that all are equally valid. The Qur’an he argues, affirms the legitimacy of righteous followers of other faiths (Q. 2:62 and 5:69) and stresses freedom of conscience (Q. 2:256).Morrow highlights that the historical Islamic practices, including the Constitution of Medina and Prophetic covenants, promoted coexistence and protection of non-Muslims. Moreover, he advocates the distinction between exoteric law (shari’ah) and esoteric spirituality (tariqah and haqiqah) accommodates multiple paths to the divine. Morrow emphasizes that sincere faith and righteous action, rather than formal Islamic affiliation alone, determines one’s closeness to God. For him, the Qur’an’s focus on divine justice and moral accountability enables a nuanced hierarchy of belief that supports pluralism while upholding Islam’s unique spiritual and ethical principles.
Turning to Islamic law, Morrow critiques the extension of punitive measures beyond their historical context. Although severe punishments reflected seventh-century realities, later jurists often misapplied them, relying on weak hadith and disproportionately targeting women and dissenters. He notes that reformist scholars advocate distinguishing situational rulings from universal ethical principles, promoting justice, mercy, and restorative approaches over rigid retribution.
On jihad, Morrow stresses its primarily spiritual and ethical dimensions, with armed struggle permitted only in defence of justice, treaties, and human dignity. He shows that the Prophet’s military campaigns were limited to defensive aims and that he consistently protected religious minorities. This conception of jihad as safeguarding freedom and justice stands in sharp contrast to terrorism or indiscriminate violence.
Discussing polygyny, he emphasizes that the Qur’an presents it as conditional, exceptional, and tied to justice—particularly for widows and orphans. Monogamy, grounded in compassion and equality, is portrayed as the Qur’anic ideal. Historically, polygyny was often abused for personal or political advantage, diverging from its ethical purpose. Contemporary scholars increasingly argue for monogamy or strict limits on polygyny to align with justice and women’s rights.
Morrow also addresses the reports about ʿĀ’ishah’s age at marriage. He contextualizes them within pre-modern cultural norms and notes the contested authenticity of such narrations. Their uncritical acceptance, he argues, enabled problematic rulings on child marriage that are neither Qur’anic nor Prophetic in spirit. Modern scholarship emphasizes that justice and ethical reasoning must guide interpretation, and that child marriage is historically questionable and morally indefensible in Islam today.
Morrow then emphasizes that the Prophet Muhammad brought ground-breaking reforms for women in seventh-century Arabia, granting them rights and dignity unknown in that context. However, subsequent interpretations of Islamic law often reinstated patriarchal norms, limiting women’s freedoms and reversing many of those early advancements. He insists that genuine gender justice in Islam rests in returning to the Qur’an’s ethical vision, which contains progressive and inclusive teachings that directly addressed women’s realities. While misogyny is a global issue, Morrow notes that Muslim-majority societies today face particularly severe gender inequalities, citing illiteracy, child marriage, abuse, and practices like female genital mutilation.
Turning to race, he contrasts Islam’s foundational anti-racist message with the persistence of prejudice within Muslim history and societies. Although the Qur’an and Prophet categorically rejected racial superiority, later jurists and transmitters introduced discriminatory traditions that reinforced slavery, segregation, and bias, especially against Black people and non-Arabs. This dissonance, as Morrow sates, alienated many Black Muslims, but Islam is firmly anti-racist and must be reclaimed from ethnocentric distortions.
On pluralism, Morrow highlights the Qur’an’s recognition of prior revelations and its prohibition of compulsion in religion. He underscores how the Prophet embodied these principles in covenants with Jews, Christians, and others, guaranteeing rights to life, property, worship, and liberty. For him, episodes of intolerance in Islamic history reflect human failures, not the faith itself, which at its essence is pluralistic and just.
Rejecting narrow sectarianism, he describes Islam as a vast, multifaceted civilization that cannot be confined to Sunni, Shia, or Sufi alone. Concepts of orthodoxy and heresy, he argues, were shaped more by politics than divine truth, and diverse groups—including Ibadis, Ismailis, Alevis, Ahmadis, and others—represent authentic expressions within their contexts. True depth in religion lies not only in ritual but in ethics, character, and remembrance of God, making Islam fundamentally a faith of mercy, justice, and love that transcends sectarian divides.
When addressing politics, Morrow asserts that Islam prescribes no fixed state model.He critiques modern Islamic states which often prioritize authoritarian control over justice, contrasting them with the Prophet’s governance in Medina, which was pluralistic, participatory, and built on consultation. Drawing from the Qur’an and classical thinkers, he envisions a moral democracy rooted in justice, freedom, and equality, harmonizing Islamic principles with universal democratic ideals.
He then traces the decline of Muslim intellectual life to rigid imitation (taqlid), sacralization of outdated interpretations, and neglect of independent reasoning. By reducing the Qur’an to selective legalistic readings and pre-Islamic customs,Muslims weakened ethical foundations while maintaining superficial religiosity. Morrow urges a revival based on critical thought, harmonizing revelation with conscience and universal justice.
Addressing global politics, he challenges the demonization of nations like the U.S., Israel, or Saudi Arabia as inherently evil. While condemning extremism from both Wahhabi and Shiite movements, he stresses that none of these regimes reflect Islam’s ethical spirit. On Palestine, he advocates justice and reconciliation through a single democratic, pluralistic state, warning against extremism on all sides.
He then underscores the Prophet’s lifelong commitment to interfaith coexistence, citing covenants and treaties that guaranteed rights and protections for Jews and Christians. Misunderstood Qur’anic verses, he explains, forbid alliances with hostile enemies, not friendships with peaceful neighbours. These covenants remain timeless models for peace-making and interreligious fellowship.
For Morrow, Islam is ultimately a religion of love. The Qur’an does not ascribe hatred to God, only rejection of certain deeds.Humans are created to love and know God, and the Prophet exemplified mercy toward women, children, slaves, and the marginalized. Although political conflicts and patriarchy distorted Islam after his demise, love and justice remain its essence, with groups like ISIS representing corruptions of that vision. When examining Islam in the West, he traces its evolution from enslaved Africans to immigrant communities, emphasizing the need for inclusivity, empowerment of women and youth, and engagement with broader society. He urges Muslim communities to confront social challenges openly while fostering dialogue, education, and civic participation.
Finally, Morrow distinguishes between faith (iman), which is inward, universal, and innate, and religion, which is external, institutional, and ritualistic. He stresses that true faith transcends sectarian labels, affirming the esoteric unity of all revealed religions. Using metaphors of light and diversity, and drawing on Ibn ʿArabi and others, he presents Islam’s highest expression as the “religion of Love” where diversity enriches unity and guides humanity toward compassion, justice, and spiritual wholeness.
In conclusion, it is to be argued that Morrow’s overall emphasis on inclusivity, pluralism, and human dignity is a valuable corrective, yet his approach sometimes leans toward selective historiography and an idealized reading of Islamic history that downplays its complexities. By framing law, politics, and theology primarily through modern ethical paradigms, he risks substituting one reductionism for another, measuring Islam against liberal standards rather than engaging fully with its own intellectual and juristic traditions. While the book succeeds in foregrounding Islam’s universal and spiritual dimensions, it occasionally oversimplifies the tension between ethics, law, and history, making its conclusions more aspirational than methodologically rigorous.
All in all, Morrow’s Controversies in Islam is very comprehensive. Apart from the aforementioned shortcomings, it encompasses a broad array of themes, many of which are difficult to encapsulate within a single volume. Each of these themes, if studied independently, would require several books to do justice to their depth and complexity. The author’s ability to weave such diverse and multifaceted issues into one coherent narrative is commendable, as it provides readers with a panoramic view of the subject under discussion. However, the title Controversies appears somewhat misleading, as it conveys a negative connotation and risks overshadowing the richness of the content. A more suitable title might have been Contending Issues or Debatable Themes in Islam, which would better reflect the spirit of critical engagement and scholarly exploration that the book embodies. Despite its minor shortcomings, the work succeeds in offering a balanced, thought-provoking, and wide-ranging analysis that stimulates further inquiry and invites dialogue among scholars and students alike.