The Qur’an and the Political Freedom

Political freedom is one of the most important discourses of Political Philosophy that has been studied in the light of the Qur’anic viewpoints. After giving a definition of social freedom and explaining its barriers, this article makes a comparison between the western and the Islamic thoughts in the definitions of positive freedom. The writer believes that from the viewpoint of the Qur’an, there is a deep and strong relation between self-improvement and deliverance from the clutches of whims and lusts; and that, succumbing to instincts is, like submitting to the Pharaohs and false deities (ṭāghūts), tantamount to slavery. Consequently, servitude to God plays a fundamental role in realization of the individual’s social freedom in his social life.
Political freedom is realized through lack of despotism and political pressures as well as by enjoying the right to establish a rule and to supervise over it. The Qur’an, like the political philosophers, has considered as serious the danger of despotic rulers and has forewarned them against rebelliousness.
The article goes on to explain the difference between the western and the Islamic thought in legitimate restrictions, claiming that the Qur’an does not accept the indifference of a sovereignty in relation to religion and emphasizes on performing ṣalāt, paying zakāt, enjoining the good, and calling to Islam; it also condemns those who threaten the religiosity of the believers. The preventive rules against apostasy, rebellion, murder, adultery, larceny, and drinking are legislated in this respect and for providing security in life, mentality, property, honor, and prestige of the people of the society.
On the other hand, imposing such constraints would bring about the danger of absolutism in sovereignty, about which here again both the Qur’an and the political philosophers express their concern and present their own solutions. Political philosophy encourages acquisition of knowledge, struggle against ignorance and illiteracy, segregation of authorities, and establishment of political or popular civil society. Religion also introduces the following three ways in this respect: 1. Spiritual freedom and development along with deliverance of human faculties from the bondage of animal instincts, 2. Political participation and employment of those who are possessed with thoughtfulness and morality and are inclined towards altruism and advisability, 3. Public supervision of the umma, which is manifested in murābiṭa (guarding the frontiers – a Qur’anic term), and in enjoining the good and forbidding the evil.
In the end, the article explains the characteristics and differences of each of the ummas (in its Qur’anic sense) and civil society.