In an era marked by the apparent pursuit of liberty — igniting revolutionary movements from national uprisings to governmental and social upheavals, extending into the realms of art and literature, alongside the Enlightenment, rationalist ideologies, and modern philosophical thought, all aimed at challenging old norms and embracing new ideas — one wonders to what extent societies have truly achieved this ideal of freedom.
At the time when Jean-Jacques Rousseau’s ideas were lighting the torches of freedom in the French Revolution, the ideas of “freedom” themselves were crushing other nations and civilisations in most regions of the world.
These ideas were building colonies in their ruins, hunting humans in Africa, and sending those who remained alive in cages, to be turned into slaves for the new land masters in North America, where millions of its native people were exterminated.
All this was always done in the name of freedom.
‘Amr ibn al-Ās enslaved one who was free?
When ‘Amr ibn al-Ās was the Governor of Egypt during the caliphate of ‘Umar ibn al-Khattāb, his son competed in a horse race with a young Copt, and the Coptic boy won.
So, the Governor’s son hit the Coptic boy with a whip, relying on his authority, i.e. believing the other competitor’s father couldn’t retaliate against him.
The Coptic boy’s father, aggrieved by this, travelled with his son to Madina. Upon reaching ‘Umar, he explained what had happened.
‘Umar then wrote to ‘Amr ibn al-Ās, instructing him to come to Madina with his son.
When everyone was present before ‘Umar, he handed the Coptic boy a whip and ordered him to exact retribution on ‘Amr ibn al-Ās’ son. The boy whipped him until he felt that his right had been fully realised and his grievances addressed.
Then, ‘Umar said to him,
لو ضربت عمرو بن العاص ما منعتك؛ لأن الغلام إنما ضربك لسطان أبيه، ثم التفت إلى عمرو بن العاص قائلاً: متى استعبدتم الناس وقد ولدتهم أمهاتهم أحرارا؟
“Had you struck his father [i.e. ‘Amr ibn al-Ās], I would not have stopped you; for the boy hit you relying on his father’s authority.” [1]
He then turned to ‘Amr ibn al-Ās and said,
“Since when have you enslaved people when their mothers bore them free?” [1]
Gaza clears up differences between freedom and enslavement
Fast forwarding to today, the events of Palestine have sharpened the distinctions between many matters already separate.
That between the realm of life today and that of tomorrow, that between the worlds of justice and injustice, and perhaps most strikingly, that between the conditions of enslavement and freedom.
Hurriyya and its meanings
When Arabs use the term hurriyya (freedom), and commend someone as being hurr (free), it encompasses one of two meanings.
Freedom from bondage
The primary meaning is freedom from bondage, a goal held dear in Islam.
Jurists assert that,
الإسلام يتشوف إلى الحرية
“Islam aspires towards freedom.”
They consider al-Riqq (slavery) as tantamount to “death”, and perceive “freedom” as a rebirth and renewed life. For this reason, freeing a slave is regarded as atonement for accidental killing.
Allah says,
وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ
“And whoever kills a believer by mistake must free a believing slave…” [2]
As one Qur’ānic interpreter, al-Nasafī (d. 719/1310), articulated,
“Since the killer has removed a believing soul from among the living, it is his duty to re-integrate a similar soul into the ranks of the free, for liberating them from the shackles of slavery equates to their revival.” [3]
Elevation to status of honour
The second usage of the word refers to those honoured by way of their noble values, freed from lowly characteristics, elevating them to a status of honour, dignity, courage, generosity, and bravery.
This meaning sets it apart from contemporary definitions of freedom and liberty: a licence to do whatever one’s desire dictates — which some may argue is in fact the “freedom” of the animal world.
Rather, to the Arab, freedom, virtue, and responsibility are inextricably linked.
The linguist Ibn Manzūr (d. 711/1311) said,
الحُرُّ: الْفِعْلُ الْحَسَنُ
“al-Hurr (the free) means ‘the doing of what is fine’.” [4]
He also said,
والحُرَّةُ: الْكَرِيمَةُ مِنَ النِّسَاءِ
“al-Hurra (in the feminine form) refers to the noble woman.” [4]
Islam aspires to achieve both types of freedom for people; a release from the captivity of bondage and — equally important — from the captivity of lowly traits and enslaved minds.
It is this second usage that I will be invoking in this piece, when referring to freedom.
The Qur’ānic goal of freeing man
The Qur’ān employs endless techniques in its endeavour to liberate man from the enslaving emotional or psychological constraints of life.
Freedom from untamed desires
Being in a constant tug-of-war with one’s urges is universal.
What Islam will not tolerate is being enslaved to them, ever-discontented and forever wanting more.
The Qur’ān helps man to shake off such shackles by saying,
وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَى أَفَلَا تَعْقِلُونَ
“And whatever you have been given is but a passing enjoyment for the worldly life and its adornment, and what is with Allah is better and more lasting; so will you not use reason?” [5]
Verses like this liberate people from unending desires by directing their gaze towards an imminent destination where all wants and yearnings are fulfilled in the most satisfying manner.
Freedom from poverty anxiety
Job insecurity and a dread of losing one’s source of income can and does enslave people to their employers, careers, lobby groups, their “supplier”, or online audiences.
The tendency is then to resort to flattery, airy fairy talk, towing the line, or enjoining good but rarely denouncing evil.
The Qur’ān liberates people by correcting the mistaken assumption that any mortal controls provisions, saying:
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ فَقُلْ أَفَلَا تَتَّقُونَ
“Say, ‘Who provides for you from the Heavens and the Earth? Or who controls hearing and sight? And who brings the living out from the dead and brings the dead out from the living? And who disposes the affairs?’
“They will say, ‘Allah.’ So will you not fear Him?” [6]
Freedom from blind conformity
The Qur’ān urges people to reflect, think for themselves, critically assess narratives, and to act upon what is just, not necessarily what is trending.
In its attempt to liberate man from being enslaved to blind conformity, the Qur’ān vividly relates a discussion from Hell:
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى ٱلنَّارِ يَقُولُونَ يَـٰلَيْتَنَآ أَطَعْنَا ٱللَّهَ وَأَطَعْنَا ٱلرَّسُولَا۠ وَقَالُوا۟ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا ٱلسَّبِيلَا۠
“On the Day when their faces will be turned over in the Fire, they will say, ‘Oh, would that we had obeyed Allah and obeyed the Messenger.
“And they will say, ‘Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way. Our Lord, give them double the punishment and curse them with a great curse.'” [7]
A liberating reminder from the Qur’ān, that many of those whom we desperately seek to please and earn their acceptance are the same people whom we may end up cursing in Hell and praying for their suffering.
Freedom from the fear of death
Nothing weakens the human spirit quite like the dread of death and the cling to life.
Accordingly, nothing enables subjugation and extracting of concessions quite like the threat of death.
Islam endeavours to liberate man from the shackles of such fear, reminding us that both life and death are firmly within His control.
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا
“And it is not for one to die, except by permission of Allah at a decree determined.” [8]
The Qur’ānic message is clear: bravery does not shorten lives, and cowardice does not extend them.
Freedom in action
Seeing that none embodied these meanings more than the Prophet Muhammad ﷺ, he was, through his ‘Ubūdiyya to Allah, the most liberated of all creation.
He (ﷺ) would, even before becoming a prophet, carry himself with immense dignity and self-respect, excluding himself from the prevalent practice of bowing to statues, and distanced himself from the widespread practices of deception, adultery, usury, and the consumption of alcohol.
His companions witnessed a man (ﷺ) who was not afraid to stand out, who maintained his independence of thought, even if needing to stand alone, refusing to surrender his opinions, desires, or convictions to friends, prevailing customs, or societal pressure.
Then, after his appointment as the last prophet, he (ﷺ) worked tirelessly to imprint this value of freedom through ‘Ubūdiyya into the hearts and minds of his companions, so that they never bowed before tyranny, succumbed to a lobby, or could be bought with money.
Four notable examples
‘Umar ibn al-Khattāb and a young Abdullah ibn Zubayr
‘Umar ibn al-Khattāb passed by some children who were playing, among them was Abdullah ibn Zubayr.
Upon seeing ‘Umar, they all ran away, except for Abdullah.
‘Umar asked him,
“Why do you not run away with your friends?” [9]
Abdullah replied,
“O Leader of the Believers, I am not doing anything suspicious to fear you, nor is the path narrow to make room for you.” [9]
Before ‘Umar, then, was a remarkable child who stood firm in his convictions and was not enslaved by fear of authority, particularly when his conscience was clear.
The clothing of the King of Yemen
Hakīm ibn Hizām, the nephew of our mother Khadījah, stumbled upon a garment in the marketplace once worn by Dhī Yazan, the King of Yemen.
He purchased and then presented it as a gift to the Prophet Muhammad ﷺ. The Prophet ﷺ wore it on the pulpit before gifting it to Usāma ibn Zayd, a freed slave.
Upon seeing it on Usāma, Hakīm remarked,
“O Usāma, do you wear the garment of Dhī Yazan?” [10]
He replied,
“Yes, by Allah, I am better than Dhī Yazan, and my father is better than his father.” [10]
So, Hakīm went back to Makkah and the people were impressed by Usāma’s saying.
Rustum stunned by manner of Rib’ī ibn ‘Āmīr
Even those at the bottom of the social hierarchy radiated with confidence and self-esteem, having been liberated from the superficial criteria of clothes, money, or societal opinion as their measure of worth.
Shortly before the Persian Empire’s defeat by the Muslims, Rustum, the general of the Persian armies, sought a meeting with a Muslim representative. Rib’ī ibn ‘Āmīr was chosen.
Though modest in stature and attire, Rib’ī was the embodiment of freedom.
As he entered Rustum’s court, his spear trailing across the opulent Persian carpets, Rustum inquired,
“What brings you to our land?” [11]
Rib’ī responded,
“Allah has sent us to remove people from the worship of people to the worship of the Lord of people, and from the injustices of religions to the justice of Islam, and from the tightness of this life to the expanse of this life and the next.” [11]
By the end of their conversation, Rustum asked Rib’ī,
“Are you the leader of Muslims?” [11]
He replied,
“No, but Muslims are like one body; the lowest among them can give protection on behalf of the highest.” [11]
Response of Abu Bakr al-Bāqillānī to Byzantine Emperor’s challenge
Fast-forwarding to yet another illustrative event, Judge Abu Bakr al-Bāqillānī was sent on a mission by a king nicknamed ‘Adud al-Dawla, to the Byzantine Emperor to participate in a theological debate.
Upon his arrival in the city, the Emperor thought about how to handle his visit, knowing that he would not prostrate before him, as was customary for subjects to kiss the ground in front of their rulers.
An idea occurred to him to place his throne behind a small door, through which no-one could enter except by bowing, forcing the judge to enter in this manner, as a substitute for prostrating before him.
After his throne was set in this way, he ordered the judge to be brought in through the door. The judge approached and saw the setup, and quickly understood the trick. So, he turned his back to the door, bent his head in a bowing position, and entered backward, facing away from the king until he stood before him.
Then, he raised his head and straightened his back, turning to face the king at that moment. The king was amazed by his intelligence, and a deep respect for him was established in his heart. [12]
The marks of the free
The image of Judge Abu Bakr, turning his back to someone attempting to belittle him, should be remembered whenever one’s dignity or values are under siege.
While the response might not be identical, the essence of their actions yields a similar result.
So, the question arises,
“What are the hallmarks of the free?”
They don’t allow anyone to dictate who they are
The truly free refuses to let anyone dictate his character or govern his personality, taking the colours of any company that he keeps.
Instead, he adopts their practices when they are devout, and forsakes them when they are not.
He is hurr (free), with his bond to Allah radiating above all, ensuring that his light is never dimmed by the influence of anyone else.
They don’t overreact during disputes
The truly free also does not overreact in the face of fallouts, by enduring prolonged silence, insisting on receiving the first apology, or by barring a former spouse from accessing their child post-divorce, or their likes.
Instead, their sense of freedom grants them complete self-command, steered solely by revelation and liberated from the chains of egoism, impatience, and impulsiveness.
They aren’t influenced by forbidden income
The truly free individual is not tempted or influenced into earning through forbidden means, for their sense of liberation helps them understand that what is destined for them will inevitably reach them, and what eludes them was never theirs to begin with.
Their freedom enables them to view those in luxurious homes and high-end cars, acquired through illicit means, as enslaved, no matter how much they portray themselves as liberated.
This is because their concept of freedom and sense of purpose are not linked to outward achievements or setbacks, but rooted in a firm understanding of their identity as a worshipper of Allah.
They know when to say “no”
The free person also knows when to say “no”, even when everyone around them is emphatically saying “yes”.
True freedom involves a capacity to stand out from the crowd and think independently, not merely as an act of rebellion but as a declaration of autonomy.
A truly free person has the courage to maintain their stance against the current of mainstream views. They keep away from sin, no matter how widespread it might be, not solely because it is forbidden, but because they regard it as beneath them as free individuals.
They know how to inspire awe
A definitive trait of the truly free is their ability to inspire awe.
In all the examples I mentioned, a common thread is admiration:
- Rib’ī ibn ‘Āmīr left Rustum in awe;
- Abdullah ibn Zubayr’s bravery caught ‘Umar’s eye;
- Abu Bakr al-Bāqillānī astonished the Byzantine Emperor;
- and Usāma Ibn Zaid’s assertion of worth impressed Hakīm ibn Hizām.
The presence of the truly free commands immense admiration and respect, as we naturally gravitate towards those who cannot be bought or conquered.
An article in the Guardian titled Young Americans are picking up the Qur’ān ‘to understand the resilience of Muslim Palestinians’ demonstrates this idea. [13]
The example of Shaun King
Similarly, Shaun King, an American writer who converted to Islam alongside his wife on the first day of Ramadan 2024, credited his conversion to Gaza.
He stated,
“I don’t know if I would be here, if it wasn’t for the past six months of events in Gaza.
“Their faith and devotion to Islam have not only opened my heart but have opened the hearts of millions of people around the world.” [14]
True freedom is one that is anchored to something higher than one’s self — Allah the Most High. It is enchanting, possessing a charm that is magnetic, irresistibly drawing to the human soul.
You, too, can have the same influence. The Gazans have taught that all what is required to achieve it is to remain a committed Muslim in all circumstances.
Freedom cannot be bestowed by the enslaved
Islam not only aims to liberate you but also mandates your involvement in the liberation of others.
Today, calls to “free Palestine” have reverberated across the Muslim and non-Muslim world, where activism — alhamdulillāh — permeates in much of the Muslim Ummah today.
However, along this journey, we must confront a stark truth; only those who are truly free themselves can effectively bestow freedom upon others.
The Arabic maxim and famous property law says,
فاقد الشئ لا يعطيه
“One who does not possess something cannot give it to others.”
The example of an enslaved African-Arab knight and poet
‘Antarah Ibn Shaddād, a pre-Islamic African-Arab knight and poet, detested his father’s enslavement of him and his refusal to acknowledge him as his son, until some Arabs raided ‘Abs, stealing their camels.
The people of ‘Abs, including ‘Antarah, pursued them to recover the camels.
His father said to him,
كُرّ يا عنتر
“Charge, O ‘Antarah.”
He replied,
العبدُ لَا يُحْسِنُ الْكَرَّ إِنَّمَا يُحْسِنُ الْحَلْبَ وَالصَّرَّ
“A slave does not know how to charge; he only knows how to milk and herd.”
Realising his mistake towards his son by denying him the honour of paternity and self-respect, the father immediately sought to correct his error, declaring,
كُر وأنت حر
“Charge, while you are free.”
So, ‘Antarah charged and fought fiercely until he defeated the enemies and recovered the camels.
Following this, his father acknowledged him, and from that time, his name emerged among the Arab knights and nobles, immortalising him as a hero remembered through the ages.
Self-assessment, but not for your taxes
Before our advocacy and activism for Palestine can truly bear fruit, each of us must start a candid self-assessment, shaking off any personal chains that may be holding us back before being able to do the same for others.
For some, these chains may be in the form of financial entanglements — dealings in interest, business in alcohol, drugs, or their likes — that act as our constraints.
Others might find their shackles in challenges with observing a true Hijab, or abusing Salah, or being restrained by overinflated egos that prevent us from repairing strained relationships.
For others still, their chains may be in the form of craving approval from others, where their obsession of being liked has led to their multiple personalities which causes them to forget who they really are.
All of these shackles and their likes must first be shaken off with courage. This is where it starts, there’s no two ways about it.
What do I do after this introspection?
Now that you’ve recognised your personal chains, you might feel overwhelmed, disheartened even, having assumed that activism alone was enough without the need for internal reform and the reordering of your entire life.
However, reflect on this: at the core of every form of worship prescribed by Allah is the objective — through ‘Ubūdiyya — to liberate you from all else, including your own self.
Example of Zakat
Consider Zakat, which not only aims to fulfil the needs of the less fortunate but also seeks to free you from the grip of wealth.
Example of Sawm
Picture a fasting family gathered around a dinner table filled with a variety of delicious foods, but they restrain their urge to indulge as they wait for the Sovereign to give permission for His servants to eat once more.
At that moment, you are being liberated.
Sufyān al-Thawrī said,
من يصبر على الخبز والملح فلن يستعبده الناس
“Whoever can remain patient if deprived of bread and salt cannot be enslaved.”
Example of Salah
Consider that very act of prostration should entrench your sense of freedom. Each sujūd serves as a powerful reminder that you are beyond ownership, purchase, defeat, or corruptibility.
Each prostration is a testament to your rejection of all idols, be they the idols of peer pressure, viewership and followers, lobbies, careers, or money.
You have reserved your prostration to the Maker of it all.
Freedom through restrictions
With all this in mind, it might explain why restrictions on Palestinian worshippers during Ramadan intensified.
In that month, with its compounded acts of prayer, fasting, charity, and supplication to Allah, we saw their freedom, as defined earlier, on full display.
And there’s nothing more infuriating to an oppressor than witnessing their oppressed embody and express liberation and independence from them.
Action points
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We all have a zeal to engage in activism and advocacy, but to deliver the best impact, an internal assessment must come first.
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There are lots of ways to be free or enslaved. Look holistically at your life and where freedom is yet to be attained.
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A common chant ends with '...Palestine will be free', but note that, in many ways, it is already far more free than we are!
Also read
- Has Gaza woken us up?
- Lessons taken from Operation al-Aqsa Flood
- To resist genocide is Gaza’s indomitable choice
Also watch
Source: Islam21c
Notes
[1] al-Wilāya ‘ala al-Buldān
[2] al-Qur’ān, 4:92
[3] Madārik al-Tanzīl wa Haqā’iq al-Ta’wīl
[4] Lisān al-‘Arab
[5] al-Qur’ān, 28:60
[6] al-Qur’ān, 10:31
[7] al-Qur’ān, 33:66-68
[8] al-Qur’ān, 3:145
[9] al-Adāb al-Dunya wa al-Dīn, al-Māwardi
[10] al-Tabarāni, al-Mu’jam al-Kabīr
[11] al-Bidāya wa al-Nihāya
[12] Tārīkh Baghdad
[13] https://www.theguardian.com/books/2023/nov/20/palestine-quran-islam-americans-tiktok
