"‘It must be asserted firmly,’...‘no matter what the Ulema say, that he who sincerely affirms that he is a Muslim, is a Muslim; no one has the right to question his beliefs and no one has the right to excommunicate him. That dread weapon, the fatwa of takfir, is a ridiculous anachronism. It recoils on the author, without admonishing or reforming the errant soul. Belief is a matter of conscience, and this is the age which recognizes freedom of conscience in matters of faith. What may be said after proper analysis is that a certain person’s opinions are wrong, but not that “he is a Kafir.”‘"

“‘Iqbal and Abdur Rahim amongst recent Indian writers have rebelled against this doctrine, and yet none ventures to face the wrath of the Ulema.’”

“‘It is necessary to add,’... ‘that true Islam cannot thrive without freedom of thought in every single matter, in every single doctrine, in every single dogma.’”

“Such gradual modifications, even of the rules of Shariah do not destroy the essential truth of the faith of Islam. On a truer and deeper examination of the matter, it will be found that certain portions of the Shariah constitute only an outer crust which enclose a kernel—the central core of Islam—which can be preserved intact only by re-interpretation and restatement in every age and in every epoch of civilization. The responsibility to determine afresh what are the durable and what the changeable elements in Islam rests on us at the present time. The conventional theology of the Ulema does not satisfy the minds and the outlook of the present century. A re-examination, re-interpretation, reformulation and restatement of the essential principles of Islam is a vital necessity of our age.”

“‘My solution,’ Fyzee wrote, ‘is to define religion and law in terms of twentieth century thought, to distinguish between religion and law in Islam, and to interpret Islam on this basis and give a fresh meaning to the faith of Islam. If by this analysis some elements that we have regarded as part of the essence of Islam have to be modified, or given up altogether, then we have to face the consequences. If, on the other hand, belief in the innermost core can be preserved and strengthened, the operation although painful will produce health and vigour in an anaemic body which is languishing without a fresh ideal to guide it.’”

“‘Some ten years ago , there were disturbances in Pakistan and an inquiry was instituted. The Chief Justice of Pakistan questioned several Ulema regarding Islam and its essential tenets; and according to his analysis, some of the Ulema were, in the opinion of their fellow-Ulema, unbelievers. Such is the degree to which fossilization of thought has taken place in our faith. Islam, in its orthodox interpretation, has lost the resilience needed for adaptation to modem thought and modem life.’”

“‘What we have to face,’ he wrote, ‘is that a Muslim living in a secular or a modern state must have the freedom and independence to obey fresh laws; and new legal norms, whether related to the Shariah or not, will have to be formulated. It is becoming increasingly clear that something good and legal may be entirely outside the rule of Shariah, just as, surprisingly enough, some rules which are unjust and indefensible may be within the orbit of acts permitted by the Shariah. I refer to some rules in the Hanafi law of talaq in India, to take a simple example.’”