Author: Mufti Obaidullah Noorzahi
Crises of Liberalism in the Contemporary World (Part 19)
Political and Social Freedoms:
In the society in which a person lives, in addition to the right to the protection of life, property, reputation, honor, family, and the right to freedom of belief and expression, one also has the right to choose a profession, residence, travel, place of stay, the right to choose a homeland, the right to maintain personal customs and traditions, to abandon dominant social norms deemed irrational, and the right to determine their political and social destiny and to participate in the overall management of the country.
Among these, the freedom to determine one’s own political and social destiny is considered one of the most important social and political rights. Since individualism and egocentricity in social and political affairs lead to untested and flawed outcomes, Islam not only grants people the right to decision-making but also encourages them to consult others before making a decision.
Other verses that highlight the right of individuals to determine their destiny and political affairs are those addressing consultation, such as: “وَ أَمْرُهُمْ شُورى بَيْنَهُمْ” Translation: “And their affairs are (decided) by mutual consultation among them.” [1]
“وَ شاوِرْهُمْ فِي الْأَمْرِ” Translation: “And consult them in affairs.” [2]
The first verse establishes the principle of free consultation and encourages the pursuit of the best solutions through the exchange of diverse ideas. In this sacred verse, the word “amr” (affair) does not refer to divine commands and obligations—where people’s opinions are not a criterion—but rather refers to rational, worldly matters and collective decisions that are made through consultation. The wording indicates the obligation of consultation and, with the use of the term “amr”, signifying something significant, it can be deduced that both Islamic and human societies must employ consultative methods in important political and social matters. Every individual has the right to express their opinion and participate in decision-making processes.
The second verse, based on its context, refers to public policy. Since the addressee of this verse is the Prophet Muhammad (PBUH), it pertains to his political role rather than his prophetic mission, as matters related to prophethood and revelation are not subject to public opinion. The definite article “al” in “al-amr” refers to something known and previously established, and cannot refer to prophethood, but rather to social leadership and governance aimed at achieving public objectives and general policymaking.
Rights in International Relations:
The right to freedom and independence in national sovereignty, the right to utilize natural resources and wealth, the right to defend territorial integrity, national and cultural identity, the right to equal and friendly international relations, the right to reciprocity in unjust relationships, as well as personal rights and freedoms such as asylum, nationality, filing complaints in judicial institutions, and reclaiming rights—these are all among the international rights and freedoms recognized in Islamic teachings and religious law regarding international relations and interactions among states.
After a long period of colonialism and unequal, aggressive interactions, the Declaration on the Granting of Independence was finally adopted by the United Nations in 1960 under Resolution 1514. This declaration recognized the right of all nations to freely determine their political status and pursue their economic, social, and cultural development.
However, in Islamic thought and Qur’anic teachings, these rights were recognized long before the age of Enlightenment in the West. The noble Prophet of Islam (PBUH), in the early years of establishing the Islamic state in Medina, based his foreign policy on national independence, freedom, and international friendship grounded in mutual interests and shared beliefs. In a letter to Heraclius, the ruler of Rome, the Prophet wrote: “قُلْ يا أَهْلَ الْكِتابِ تَعالَوْا إِلى كَلِمَةٍ سَواءٍ بَيْنَنا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ الله وَلا نُشْرِكْ بِهِ شَيْئاً وَلا يَتَّخِذَ بَعْضُنا بَعْضاً أَرْباباً مِنْ دُونِ الله فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ” Translation: “Say, O People of the Book, come to a word that is common between us and you—that we shall worship none but Allah, and shall not associate anything with Him, and that none of us shall take others as lords besides Allah. Then if they turn away, say: Bear witness that we are Muslims.” [3]
The principle of recognizing independence and national sovereignty, the principle of friendly relations based on shared foundations, and the rejection of arrogance, domination, and claims of superiority of one nation over others are all derived from this noble verse and the Prophetic conduct (PBUH). “لا يَنْهاكُمُ الله عَنِ الَّذينَ لَمْ يُقاتِلُوكُمْ فِي الدِّينِ وَ لَمْ يُخْرِجُوكُمْ مِنْ دِيارِكُمْ أَنْ تَبَرُّوهُمْ وَ تُقْسِطُوا إِلَيْهِمْ إِنَّ الله يُحِبُّ الْمُقْسِطينَ” Translation: “Allah does not forbid you from showing kindness and acting justly towards those who have not fought you because of religion and have not expelled you from your homes. Indeed, Allah loves those who act justly.” [4]
The concept of friendly relations based on justice mentioned in this verse extends beyond Islamic nations and includes all nations and states that do not wage war against Muslims or commit injustice against them: “إِلاَّ الَّذِينَ يَصِلُونَ إِلى قَوْمٍ بَيْنَكُمْ وَبَيْنَـهُمْ مِيثاقٌ…” Translation: “Except those who join a people with whom you have a treaty, or those who come to you with hearts hesitant to fight you or their own people. Had Allah willed, He would have given them power over you, and they would have fought you. So, if they withdraw from you and do not fight you and offer you peace, then Allah has not given you any right against them.” [5]
“وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا” Translation: “And if they incline towards peace, then incline to it (as well).” [6]
“وَلَنْ يَجْعَلَ الله لِلْكافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلاً” Translation: “And Allah will never grant the disbelievers authority over the believers.” [7]
These verses emphasize, on the one hand, the necessity of political, economic, scientific, and cultural independence for Islamic societies and, on the other hand, the importance of maintaining just and humane relations, free from domination and greed.
Conclusion:
Freedom in Islam is a broad and profound concept encompassing both internal (negative) and external (positive and negative) dimensions. In the external sphere, it outlines various forms of individual, social, political, and international freedoms.
Such a rich and comprehensive concept of freedom cannot be found in any other ideology—not even in liberalism, which claims to be the champion of liberty (at least in the view of its proponents).
Continues…
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References:
[1] – Surah Ash-Shura, Verse 38
[2] – Surah Al Imran, Verse 159
[3] – Surah Al Imran, Verse 64
[4] – Surah Al-Mumtahina, Verse 8
[5] – Surah An-Nisa, Verse 90
[6] – Surah Al-Anfal, Verse 61
[7] – Surah An-Nisa, Verse 141
