Liberating Embrace: An Interpretation of Human Flourishing

By V.A. Mohamad Ashrof, New Age Islam 12 August 2025 In an era defined by global anxieties—from resurgent nationalisms and deepening inequalities to the existential threat of climate change—humanity is in search of an ethical grammar capable of articulating a shared vision for its future. Within this global conversation, Islam is too often relegated to the margins, its profound spiritual and ethical resources obscured by headlines of extremism and the dead weight of rigid dogmatism. This paper advances a contrary thesis: that a purposive hermeneutic re-engagement with Islam’s foundational texts, the Quran and the Prophetic Sunnah, reveals a coherent and compelling vision for universal human flourishing. It argues that the theological principle of Tawhid (the absolute Oneness of God) is not merely a metaphysical doctrine but a revolutionary social axiom. When consistently applied, Tawhid logically unfolds into a comprehensive framework championing human dignity, radical equality, social justice, sustainable peace, principled pluralism, and the indispensable role of rationality—offering a potent, liberatory, and deeply humanistic guide for the twenty-first century. The methodological key to unlocking this vision lies in a hermeneutics that moves beyond a decontextualized literalism towards a purposive reading focused on the Maqasid al-Shariah—the higher objectives of the divine message. This approach distinguishes between the eternal ethical principles of the faith and the specific socio-historical contexts in which they were first articulated, allowing for a dynamic application of the core message. It posits that the divine word is actualized in the dialectical encounter between the text and the evolving human condition, demanding a continuous and conscientious intellectual struggle (ijtihad) from every generation (3:159, 5:48, 39:18). The entire edifice of Islamic humanism is built upon the ontological foundation of Tawhid. The belief in one Creator for all necessarily implies one human family (10:19, 49:13). From this singular source, the Quran establishes the principle of universal human dignity, as a non-negotiable divine bestowal. The Quran declares, “We have certainly honoured the children of Adam” (17:70), a proclamation that extends a sacred honour to every human being, irrespective of faith, race, or ethnicity. This dignity is not earned but inherent, rooted in humanity’s creation “in the best of moulds” (95:4) and infused with the divine spirit (Ruh) (15:29, 32:9, 38:72). This endows the human being with unique faculties of intellect (‘Aql) and free will, making them a moral agent capable of undertaking the “sacred trust” of ethical responsibility (33:72). This concept elevates the human being to the status of God’s steward on Earth (Khalifah), tasked not with domination but with the cultivation of a just and compassionate world (2:30, 6:165). This divinely conferred dignity serves as the axiom from which the imperative for radical equality (Musawah) logically flows. If all are equally honoured by the Creator, then all hierarchies based on the accidents of birth are rendered illegitimate. The Quran’s manifesto for an egalitarian social order is found in its address to all people: "O mankind, indeed We have created you from a single male and a female and made you peoples and tribes that you may know one another (Li-Ta’arafu)" (49:13). This verse simultaneously establishes a common ancestry, gives positive purpose to human diversity as a means for mutual enrichment, and dismantles all conventional metrics of worth. The sole criterion for nobility in God’s sight becomes Taqwa—a state of God-consciousness manifested in righteous character, accessible to all (49:13, 2:177, 3:76). From this foundation of dignity and equality blossoms an active ethic of universal brotherhood. While the Quran specifies that “The believers are but brothers” (49:10), creating the transcendent community of the Ummah, the ethical force of this principle radiates outward. The Prophetic dictum, “None of you truly believes until he loves for his brother what he loves for himself” (Bukhari 13), invites a universalist interpretation where the ultimate "brother" is the fellow human being, as argued by scholars like Tariq Ramadan (p.115). This inclusive vision was institutionalized in the Charter of Medina, a pioneering document that constituted Muslims, Jews, and others as a single political community based on mutual defence and guaranteed religious freedom, a historical precedent for pluralistic citizenship centuries ahead of its time (Hamidullah, p.41) (60:8–9, 5:5, 2:256). This social vision is actualized through the relentless pursuit of justice (‘Adl and Qist), the supreme virtue in the Islamic ethical hierarchy. The Quranic mandate is absolute and unconditional, demanding justice even towards one’s enemies— “and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness” (5:8)—and even against oneself and one’s own family (4:135). This reorients loyalty away from the tribe and towards the transcendent principle of truth itself. Islamic justice is multi-dimensional, encompassing fair laws, social equity for the vulnerable, and an economic system designed to circulate wealth and prevent exploitation through institutions like the obligatory alms (zakat) and the prohibition of usury (Riba) (2:177, 2:275–279, 9:60, 59:7). Contrary to pervasive stereotypes, peace (Salam) is the normative state and ultimate goal of this just order. The religion’s very name, Islam, derives from the root S-L-M, signifying peace and wholeness (2:208, 8:61, 10:25). God’s name is As-Salam (59:23), and paradise is the Dar as-Salam (6:127, 10:25). The concept of jihad has been tragically distorted; its primary meaning is the "greater" internal struggle against the ego (29:69). When it refers to armed conflict (Qital), it is heavily restricted to self-defence against aggression and persecution (22:39–40, 2:190), governed by a strict ethical code prohibiting harm to non-combatants and destruction of the environment (2:190–193). Crucially, the Quran commands a turn to peace the moment the adversary inclines towards it (8:61). The Prophet’s life provides a masterclass in non-violent strategy, from the patient resistance in Mecca to the Treaty of Hudaybiyyah, where he accepted seemingly unfavourable terms for the sake of a long-term, strategic peace. His bloodless conquest of Mecca, where he offered a general amnesty to his staunchest enemies, stands as a powerful testament to the transformative power of forgiveness over retribution (12:92, 41:34). This peaceful vision is predicated on a principled inclusivism. The Quranic declaration, "There shall be no compulsion in religion" (2:256), establishes freedom of conscience as a foundational right. Far from merely tolerating diversity, the Quran celebrates it as a product of divine will, stating that God could have made humanity a single community but chose not to, in order to "test you in what He has given you. So compete with one another in good works" (5:48, 11:118–119, 2:148). This is a theological charter for a vibrant pluralism, where different faith communities are called not to conflict, but to a race in virtue and service (3:64, 3:113–115). The Prophet modelled this by inviting the Christians of Najran to pray in his mosque in Medina and granting them a covenant guaranteeing their religious freedom (Arnold, p.65). Finally, none of this is possible without the faculty of rationality (‘Aql), which Islam champions not as an enemy of faith, but as its essential partner. The Quran is a sustained appeal to reason, replete with calls to reflect and understand (2:164, 3:190–191, 6:151–152, 16:12, 38:29, 45:13). It liberates the mind from blind imitation of tradition, demanding instead a reasoned and convicted faith (2:170, 6:116, 7:179, 17:36, 39:9). This Quranic impetus spurred the great intellectual traditions of Islamic civilization. In philosophy, thinkers like Ibn Rushd argued for the harmony of reason and revelation, seeing both as paths to truth originating from God. In law, the development of rational methodologies like analogical reasoning (Qiyas) and independent judgment (ijtihad) made Islamic jurisprudence a dynamic, evolving system (4:59, 5:101–102). The protection of the intellect is itself one of the highest objectives of the Shariah (2:44, 3:191), signifying that a sound mind is essential for a sound faith and a just society. A hermeneutic journey into the heart of the Islamic tradition, thus, reveals a vision that is profoundly liberatory, rational, and humanistic. The principle of Tawhid is a wellspring of values that, when taken together, form a comprehensive blueprint for human flourishing. It is a vision that grounds human rights in sacred dignity, builds social cohesion on the bedrock of equality and universal brotherhood, and makes justice the non-negotiable prerequisite for a sustainable peace. It fosters this peace through a principled pluralism and empowers its realization through the rigorous application of human reason. The painful chasm between these sublime ideals and the often-troubled realities of the Muslim world is not a failure of the vision, but a human failure to fully grasp and implement it—a failure often born of political expediency, cultural accretions, and a retreat from the critical, rational spirit of ijtihad. To reclaim this spirit is the urgent task of our time. This comprehensive Islamic vision is a sacred trust, an enduring resource not just for Muslims, but for all humanity as it strives to build a more just, compassionate, and enlightened world. Bibliography Arnold, Thomas W. The Preaching of Islam: A History of the Propagation of the Muslim Faith. London: Constable & Company, 1913. Cavalli-Sforza, Luigi Luca, Paolo Menozzi, and Alberto Piazza. The History and Geography of Human Genes. Princeton: Princeton University Press, 1994. Hamidullah, Muhammad. The First Written-Constitution in the World. 3rd ed., Lahore: Sh. Muhammad Ashraf, 1986. Haykal, Muhammad Husayn. The Life of Muhammad. Translated by Isma'il Raji al-Faruqi, Indianapolis: North American Trust Publications, 1976. Kant, Immanuel. Groundwork of the Metaphysics of Morals. Edited by Mary Gregor, Cambridge: Cambridge University Press, 1998. Ramadan, Tariq. Radical Reform: Islamic Ethics and Liberation. Oxford: Oxford University Press, 2009. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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