An Overview Of Freedom Which Is A Core Islamic Principle And A Prerequisite For Human Dignity - Part – 3
By Kaniz Fatma, New Age Islam
27 May 2023
Social Freedom and Islam
Main Points:
1.
Social freedoms are
all aspects of freedom that relate to a person's individual life.
2.
Ali Shariati's
analysis shows how capitalism can turn certain individuals into slaves, but it
is a significant event that slavery under ownership has been abolished.
3.
Freeing slaves is the
path to paradise while enslaving free people is the opposite.
4.
Islam encourages
religious freedom and accepts freedom of expression, promoting objectivity.
5.
Punishment for
Apostasy was a political issue.
------
Social or civic freedoms are all aspects of freedom that
relate to a person's individual life while they are a part of society. It encompasses all freedoms, including the
freedom of thought, the freedom of expression, the freedom of belief, and the
freedom of man from the idea of being owned as a slave. At this stage, it is
challenging to go into great depth on each aspect of social freedom. It would
be acceptable to go into further depth about the two fundamental freedoms that
comprise all the others. The first is one's personal freedom, which entails the
utter abolition of being an owner’s slave, and the second is one's freedom of
conscience.
Slavery under ownership has been the worst circumstance for
freedom and honour in human history. And for a long, it was a part of almost
every human community, with only minor changes in shape and appearance. It has
been widely believed that slavery had almost entirely disappeared from the
earth since a global resolution to end slavery was passed around a century ago. We fully acknowledge that the West has
eradicated a particular and the worst form of slavery.
If slavery has truly been entirely abolished, this question
is likewise crucial. Are all people now fully free? Is there any kind of
ownership or control over people? In this sense, Ali Shariati's analysis, a
renowned Muslim intellectual and sociologist, is extremely significant since it
shows how capitalism, via various forms of exploitation, also turns certain
individuals into slaves to others. The only variation is the type of enslavement.
However, it is a significant and momentous event that slavery under ownership
has been abolished.
What was the Islamic perspective on slavery?
Misunderstandings on this matter are common in general and in the West in
particular. It is also thought that Islam, to some extent, accepted slavery,
and regrettably, this opinion is more prevalent. But there has been a clear and
satisfying discourse about the Islamic standpoint among many great scholars and
intellectuals. In conclusion, Islam viewed slavery as an unjust practise and
made every effort to end it.
The specifics are that historically, it was recognised that
using prisoners of war as slaves was the primary or most significant method.
Islam has made its stance on the issue of prisoners of war being offered just
one of two alternatives clear: either release them in exchange for a favour or
release them in exchange for payment of a ransom (Surah Muhammad: 47:4). On the
other hand, Islam liberated the existing slaves whenever it had the chance.
The question of why slavery persisted intellectually,
legally, and practically throughout Islamic history, in spite of all these
Quranic precepts, is crucial. In this regard, Dr. Shinqiti writes: It is
feasible for some people to challenge history on the grounds of good faith,
asking why slavery persisted throughout Islamic history despite the obvious and
unequivocal teachings of the Qur'an. The historical parallels between this
social enslavement and the same political servitude, which persisted throughout
Islamic history in the guise of monarchy, are the answer. Therefore, it should
be obvious to us that revelation itself will establish proof for history rather
than history serving as a means of proving revelation, as stated in “Al-Azmat
al-Dusturiya fi al-Hadaarat al-Islamiyyah by Mukhtar al-Shinqiti.”
Dr. Mohiuddin Ghazi made a crucial argument in this regard,
namely that since the Qur'an makes it explicit that freeing slaves is the path
to paradise, it follows that enslaving free people is the exact opposite of paradise
and the path to hell. Enslavement through any means other than battle was
outlawed entirely by this fundamental Meccan principle of the Qur'an.
Regarding the freedom of conscience, three key points can be
raised. Freedom of thought comes first, followed by freedom of speech, and
last, freedom of religion and belief. These three freedoms, which are what
Western philosophers and intellectuals often find here, are also guaranteed by
the constitutions of the majority of countries. However, there are practically
unparalleled intemperance in the West when it comes to the freedom of
conscience. Unquestionably, the right to freedom of speech is a fundamental
freedom. However, morality loses importance in this freedom.
Religious freedom was also a major focus of Islam. But Islam
is thought to be both appealing and adaptable. There are advantages and
increased objectivity. Islam appreciates and accepts freedom of expression,
which should go without saying. No modern source contains the concept of
intellectual independence that the Holy Qur'an emphasises.
The writings of contemporary Islamic intellectuals make it
abundantly evident that Islam has not only completely acknowledged all of these
freedoms but has also prized them and declared it necessary to remove the obstacles
standing in their way. This is true notwithstanding the historical and social
circumstances of the Muslims. Unfortunately, the Muslims not only lost sight of
these freedoms but also started to reject them to some extent.
In Muslim society, there are often two concepts addressed in
relation to freedom of thinking. The first is that this will have a number of
effects and cause division among Muslims. The second assumption is that if the
freedom of thinking is not controlled, myths will start to develop within the
religion and it would no longer be safe and secure. According to Abdul Majeed Najjar, a
well-known and prominent thinker and writer in the world of Islam (see: The
role of freedom of opinion in intellectual unity), the freedom of thought and
expression will not lead to dissension but rather will be a long-lasting and
stable unity of freedom and it will foster harmony among Muslims. (see: Fikri
Wahdat Me Aazaadi Raai Ka Kirdar).
Regarding the second issue, it may be claimed that everyone
will unquestionably have total freedom to choose their own attitude or
perspective regarding the outcomes of deliberation if they are given the right
to deliberate. How would anything irrational presented in such a situation be
accepted? When the Qur'an ends all forms of resistance and coercion in
religious affairs by declaring La Ikrah fi al-Din, Taha Jaber Alwani asks how
it is possible for it to impose any limitations on other facets of thought and
contemplation. On the other side, one of the main objectives of battle is the
eradication of any obstruction to introspective or religious freedom according
to the Qur'an.
However, it's critical to draw attention to a crucial factor
in this case. Muslims generally believe that, while Islam does, in theory,
provide for total religious freedom, changing one's religion is punishable by
death. This is the consensus among scholars, but there have been many Muslim
scholars, thinkers, and global movement leaders who are deserving of mention in
modern times, including Imam Rashid Raza, Imam Ibn Ashoor, Allama Abu Zahra,
Allama Taha Jabir Alwani, Allama Hasan Turabi, Rashid Ghannouchi, Inayatullah
Subhani, Ali Qurah Daghi, and Jasser Ouda.
These scholars have explained their position, which is that
apostasy will not be punished and that all people have the right to practise
their religion freely. Islam offers complete freedom in this regard, just as it
does with regard to general religious freedom.
In this regard, Rached Ghannouchi writes: "The
occurrences (of apostasy) were not those of conversion but rather of rebellion
against the Islamic authorities. For instance, war would be declared against
that group and it would be acknowledged as a revolt against the government if
they blatantly refused to pay taxes to the government. War would also be
necessary if that group decides to arm itself. Apostasy wasn't a religious
issue; it was a political one. Because of this, some scholars consider it to be
a severe punishment and allow the court option to reduce the sentence or offer
a pardon. However, another group believes it to be a Hadd punishment. The
reason for this difference is our inability to find out explicit textual
support for this idea in the Quran. Another point is that the first incident of
this nature also occurred after the Prophet's passing. (Rached Ghannouchi,
Democracy and Human Rights in Islam)
This viewpoint, which maintains that a person must have the
right to accept any religion, is supported by the framework of freedom and its
theoretical underpinnings. In conclusion, Islam fully established social
freedom and demanded that individuals adopt Islam based on their free will, the
validity of the reasons presented by Allah Almighty, and the signs He revealed
in the Quran.
(Continued)
Kaniz Fatma is a classic Islamic scholar and a regular
columnist for New Age Islam.
-----
Previous Parts:
New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism