A Quranic Manifesto of Liberty

By V.A. Mohamad Ashrof, New Age Islam 1 September 2025 This paper is not merely an academic exercise in textual analysis; it is an act of intellectual and spiritual reclamation. Following the intellectual lineage of reformist thinkers like Fazlur Rahman, this paper employs a "double movement" hermeneutic: first, understanding the historical context and original meaning of the Quranic verses, and second, deriving from them universal ethical principles that can be applied to our contemporary context (Rahman, p.7-9). This manifesto rejects a static, literalist reading that traps the divine message in the past, advocating instead for a dynamic interpretation that allows the Quran to speak as a living source of guidance for liberating humanity today. I propose that the ultimate, overriding Maqsad (objective) of the Divine, from which all others derive, is the fostering of human dignity (Karamah al-Insan) and the establishment of a just and merciful social order. Unchaining the Word on a Middle Path For centuries, the global discourse surrounding Islam has been dominated by themes of submission and restriction. Both external critics and internal traditionalists have frequently portrayed the Quran as a static legal code antithetical to modern conceptions of liberty. This manifesto challenges this entrenched paradigm. It starts from the premise that the Quranic revelation was, in its essence, a revolutionary act of liberation—a divine intervention to unchain the human spirit from the shackles of ignorance (jahiliyyah), tribal tyranny, and idolatrous subjugation. The modern world oscillates between two perilous extremes: the authoritarian suppression of liberty in the name of order and the valorisation of a radical, atomistic individualism that masquerades as freedom. The Quran, this manifesto argues, offers a sophisticated and urgently needed middle path. It presents a vision where liberty (hurriyyah) is not only a cherished value but a divine gift, intrinsic to the very fabric of human existence. This liberty is firmly embedded in the principles of human dignity [17:70], the absolute freedom of conscience [2:256], and the unequivocal rejection of all forms of coercion in matters of faith [10:99]. However, this profound affirmation of freedom is never divorced from a framework of moral responsibility, relational ethics, and distributive justice [59:7]. The Quranic project is not to create isolated, self-serving individuals, but to cultivate liberated souls who freely and consciously contribute to a just and compassionate community (Ummah). This manifesto posits that the Quran, when interpreted through a liberative, humanistic, and progressive hermeneutic, is not a text of restriction but a profound manifesto for human emancipation. It seeks to reclaim the Quran as a source of empowerment, challenging both Islamophobic narratives and the internal orthodoxies that have often constrained its liberative potential. This is an invitation to read the Quran not as a chain, but as the key to unlocking human potential. The Theological Foundations of Liberty The Quranic vision of liberty is not a political concession but a theological necessity, rooted in the very nature of God, humanity, and the relationship between them. • Tawhid as Ultimate Emancipation: The declaration La Ilaha Illa God ("There is no god but God") is the ultimate manifesto of liberation. Its genius lies in its dual function: it simultaneously establishes the absolute sovereignty of the Divine while negating the legitimacy of any terrestrial claim to absolute authority. o The initial movement, La Ilaha ("There is no god"), is a political act of rejecting all false gods. This is the repudiation of shirk (associating partners with God), which the Quran defines not merely as idol worship, but as granting ultimate allegiance or servitude to anything other than God. This includes deified rulers, oppressive political systems, the tyranny of wealth, blind tradition (taqlid), or a dogmatic clerical class that claims to be the sole intermediary to the Divine. The Quran condemns those who take their "priests and their anchorites to be their lords in derogation of God" [9:31], an indictment of any religious hierarchy that curtails the individual's direct access to God (Abou El Fadl, p.105). o This rejection extends to political despotism, which is framed as an act of idolatry. The narrative of Moses and Pharaoh is the archetypal struggle between Tawhid and tyranny, where Pharaoh’s sin was his claim to ultimate sovereignty: "I am your Lord, Highest" [79:24]. Principled resistance to such taghut (tyrannical powers) is therefore a spiritual imperative. o Tawhid also demands liberation from internal idols, such as one’s own base desires (hawa) [45:23] and the idolatry of tribalism or racism, asserting that the only true measure of worth is righteousness (Taqwa) [49:13]. o By negating all false masters, Tawhid performs a radical levelling. No king, priest, state, or ideology can demand the absolute submission due only to God. It shatters the philosophical foundations of totalitarianism. As a Quranic parable illustrates, the person serving one Master (God) is whole and free, while the one serving many masters is fragmented and enslaved [39:29]. • Universal Vicegerency (Khilafah) as Popular Sovereignty: The Quran bestows upon humanity the title of Khalifah fil-Ardh ("vicegerent on Earth") [2:30]. Authoritarian interpretations have wrongly co-opted this to legitimize a single monarch. o The Quranic address is universal. The term is used in a generic, collective sense for all of humanity (Bani Adam). Every single human being, by virtue of their creation, is a Khalifah. o This radically decentralizes authority. Khilafah is not about political dominion but a shared moral trusteeship (Amanah) to cultivate the earth and establish justice. It endows humanity with "a mission on the earth, which it has to discharge by realizing the moral and spiritual values" (Rahman, p.32). o This concept transforms from a justification for autocracy into the very foundation of human self-determination, popular sovereignty, and participatory governance. Authority ascends from the collective will of the community of vicegerents. • Inherent Human Dignity (Karamah) as the Bedrock of Rights: The theological framework finds its capstone in the declaration, "Verily We have honoured the Children of Adam" (Wa Laqad Karramna Bani Adam) [17:70]. o This dignity (Karamah) is divinely endowed, unconditional, and inherent to the human condition itself. It is not earned through piety, race, gender, or wealth. o This principle renders any law, system, or action that violates human dignity—such as torture, humiliation, or systemic discrimination—as fundamentally un-Quranic. The God-given dignity of the individual precedes the laws of the state. As scholar Azizah Al-Hibri argues, the foundational principles of the Quran must be understood as establishing a framework where the dignity of the human person is paramount (Al-Hibri, p.45). o The Prophet Muhammad affirmed this universal dignity when he stood for a passing Jewish funeral procession, asking his surprised companion, "Was he not a human soul?" (Bukhari 1312). This Karamah is the ultimate safeguard of freedom, establishing a sacred space around every individual that cannot be trespassed by any temporal power. The Quranic Charter of Fundamental Freedoms Building on this theological bedrock, the Quran explicitly outlines fundamental freedoms that form a comprehensive charter for a just society. • The Liberty of Conscience: "No Compulsion in Religion": The principle of religious freedom is the most explicitly articulated liberty in the Quran, forming the cornerstone of all other freedoms. o The Verse La Ikraha Fid-Din ("Let there be no compulsion in religion") [2:256] is a timeless, universal, and governing principle (Qa'idah Kulliyah) that is not abrogated. Its own rationale is provided: "Truth stands out clear from Error," implying that faith is a matter of internal conviction, not external coercion. To use compulsion is to admit a lack of faith in the persuasive power of truth itself (Saeed, 2018). o This principle is reinforced throughout the Quran. The Prophet is reminded he is a "reminder" (Mudhakkir), not a "warden" (Musaytir) over people [88:21-22]. His role is to convey the message, not enforce its acceptance [10:108]. o Religious diversity is grounded in the divine will. The Quran poses the powerful rhetorical question: "If it had been thy Lord's will, they would all have believed... Wilt thou then compel mankind, against their will, to believe?" [10:99]. This is a divine rebuke to any human attempt at enforcing religious uniformity. o This vision moves beyond mere tolerance to active pluralism. The Quran states God prescribed "a law and an open way" for different communities to "strive as in a race in all virtues" [5:48]. The goal is not conversion but a "competition in righteousness" (Esack, p.165). o The application of this principle demands a direct challenge to the classical and contemporary laws criminalizing apostasy (Ridda) and blasphemy. These human-made laws stand in direct contradiction to the Quran's explicit prohibition of compulsion. The Quran mentions apostasy but never prescribes a worldly punishment, leaving judgment to God in the hereafter [16:106]. The reliance on a few Hadith ignores the broader context where ridda was often conflated with political treason (Brown, p.215). • The Mandate for Intellectual Freedom: "Will They Not Use Reason?": The Quran does not merely permit intellectual freedom; it mandates it as a religious duty. o The text is saturated with exhortations to use intellect ('Aql), to think (Fikr), and to reflect deeply (Tadabbur). It constantly challenges its audience: "Afala Ta'qilun?" ("Will they not use their reason?") [2:44]. o The Quran invites critical inquiry into the sacred text itself: "Will they not then ponder over the Quran?" [47:24]. This is a universal call to engage with the text directly, making a mockery of any clerical monopoly on interpretation. o The Prophet’s own life provides a model for accepting reasoned dissent. In the incident before the Battle of Badr, he readily accepted the strategic counsel of a companion over his own initial opinion, establishing a precedent for a consultative and intellectually open community (Ibn Hisham, p.272). o The very act of ijtihad (independent legal-ethical reasoning) is predicated on intellectual freedom. The traditional notion that the "gates of ijtihad" were closed is a historical fiction with no basis in the Quran or Sunnah, a move driven by political forces to enforce conformity (Hallaq, p.118). Reclaiming this mandate requires a vigorous revival of ijtihad. • The Right to Due Process and the Rule of Law: "Stand Out Firmly for Justice": Liberty must be protected by a robust framework of justice ('Adl and Qist). o Justice is a paramount virtue and a core objective of revelation, sent "so that mankind may maintain justice" [57:25]. The command to "stand out firmly for justice" must be upheld even against one's own interests or kin [4:135]. o The Quranic demand for justice is ecumenical and universal. It commands believers: "let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety" [5:8]. This is a revolutionary charter for legal ethics, demanding impartial justice even for one's enemies and prohibiting any form of discrimination in a legal system. o The text lays down clear principles of procedural justice. It condemns spying and suspicion [49:12], forming a basis for a right to privacy. It establishes a high bar for evidence, pointing towards a presumption of innocence. o It stresses individual responsibility—"no bearer of burdens will bear the burden of another" [53:38]—condemning collective punishment. Any system that practices arbitrary arrest, secret trials, or torture is in flagrant violation of these divine commands. The Misuse of Liberty and the Quranic Middle Path While the Quran champions liberty, it issues a profound critique against its distortion into atomistic individualism and extreme liberalism. It distinguishes celebrated individuality from censured individualism—the ideology of the self-sufficient, ego-driven self. This misuse of liberty is not freedom, but bondage. • The Idolatry of the Unfettered Self: The Quran identifies the core pathology of radical individualism as a form of idolatry (shirk). o It asks, "Have you seen the one who takes as his god his own desire?" [25:43]. This captures the essence of individualism—the elevation of personal whim to ultimate authority, replacing God with the self as the arbiter of morality. o This misuse of liberty breeds arrogance (Kibr). The Quran warns: "do not walk through the earth exultantly. Indeed, God does not like everyone self-deluded and boastful" [31:18]. Arrogance is the social manifestation of a liberty severed from humility and responsibility. o The economic expression of this pathology is unchecked greed. The Quran offers a chilling portrait of a life wasted in "competition in [worldly] increase" that "diverts you, until you visit the graveyards" [102:1-2]. This is a critique of a mind-set that reduces human purpose to accumulation, creating a state of heedlessness (Ghaflah) and spiritual alienation. • The Critique of Economic Individualism: True liberty cannot coexist with gross economic inequality, which is the inevitable outcome of unchecked individualism. o The Quran provides a clear guiding principle for economic policy: wealth must be kept in circulation "so that it will not be a perpetual distribution among the rich among you" [59:7]. This is a powerful indictment of wealth concentration and a mandate for an economic system that actively promotes distributive justice. o The vehement prohibition of Riba (usury, exploitative interest) [2:279] is a cornerstone of economic liberty. A Maqasid-based reading understands this as a prohibition on any exploitative financial practice that allows wealth to grow passively from money alone, trapping the vulnerable in cycles of debt servitude. o The institutions of Zakat and Sadaqah are mechanisms for social justice. Zakat is not charity, but a "recognized right" (Haqqun Ma'lum) of the poor over the wealth of the rich [70:24-25], establishing a social safety net as a matter of justice. • The Relational Self: Liberty and Community in the Quranic Ethos: The Quran resolves the tension between the individual and the collective by presenting a model of a relational self. Liberty is realized not in isolation but through just and compassionate relationships. o The Charter of Medina provides the historical blueprint for a polity that safeguards individual liberty and religious diversity through a shared commitment to justice and mutual protection. It institutionalizes a model of liberty with responsibility. o The ethical foundation for this is the prophetic teaching: "None of you truly believes until he loves for his brother what he loves for himself" (Bukhari 13). This transforms freedom from an atomized, egoistic pursuit into a relational act of empathy and solidarity. The Principle of Self-Determination The Quranic vision of liberty extends from the internal freedom of the individual conscience to the external freedom of the community to determine its own affairs. • The Sovereign Moral Agent: Individual Autonomy: At the heart of the Quranic message is the creation of a morally autonomous individual who stands in a direct relationship with God. o The Primordial Covenant (Mithaq), where every soul testifies "Am I not your Lord?" [7:172], establishes a direct, unmediated relationship between each individual and God, making responsibility profoundly personal (Rahman, p.28-29). o The Quran radically individualizes spiritual accountability: "No bearer of burdens can bear the burden of another" [53:38]. This liberates the individual from the tyranny of the collective, empowering them as sovereign moral agents. o This moral autonomy is framed as an awesome responsibility, the Trust (Amanah) that even the heavens and the earth declined to bear, but humanity accepted [33:72]. o Earthly life is framed as a test (Fitna) [67:2], which presupposes the freedom to choose. A state that enforces virtue through coercion misunderstands the divine plan by seeking to eliminate the very moral struggle that gives human life meaning. o The Quranic trajectory towards the abolition of slavery is a powerful affirmation of the right to self-determination. It consistently frames the freeing of slaves as a supreme act of piety [90:11-13], gives slaves the right to a contract of manumission (Mukataba) [24:33], and uses community funds (zakat) to purchase their freedom [9:60]. The ultimate Maqsad of human dignity dictates that slavery is entirely abrogated by the text's own highest goals. • Political Self-Determination: "Their Affairs are a Matter of Mutual Consultation": The Quran provides a clear and potent principle for governance that stands as a permanent bulwark against autocracy. o The defining characteristic of a healthy community is Wa Amruhum Shura Baynahum—"and their affairs are a matter of mutual consultation among them" [42:38]. o A liberative reading understands this not as an optional recommendation for a ruler, but as a non-negotiable principle (Wajib). The phrase "their affairs" refers to the community as a whole, and "among them" implies an inclusive, horizontal process. Shura is the Quranic basis for popular sovereignty and the consent of the governed. A government not based on the consultation and consent of its people is illegitimate. o In the modern context, Shura demands a constitutional framework that guarantees representative institutions, freedom of assembly and political association, a free press, and a separation of powers to prevent the concentration of authority. o This principle is linked to accountability. The pledge of allegiance (Bay’Ah) is a mutual contract. As the first Caliph, Abu Bakr, declared, "If I disobey God and His Messenger, you owe me no obedience." This establishes the right and duty of the people to resist tyranny. Proposals for a Liberative Islamic Future Translating this manifesto into reality requires a courageous and creative hermeneutical effort to challenge centuries of ossified tradition. · Democratizing the Divine Word and Universalizing Ijtihad: One of the greatest impediments to liberty has been the creation of a hierarchical clerical class (Ulama) claiming a monopoly on interpretation. · The notion that the "gates of ijtihad" were closed must be decisively rejected (Hallaq, p.118). The Quran's universal call for reflection [47:24] is a permanent invitation. · This manifesto proposes a "democratization of Tafsir," where the right and duty to engage with the text intelligently belongs to every Muslim. Religious authority must shift from a credential-based hierarchy to a merit-based model of persuasive scholarship. · This requires a radical reform of religious education, focusing on hermeneutics, critical thinking, ethics, and the Maqasid, dismantling spiritual tyranny and restoring the direct relationship between the believer and the divine text. • A Maqasid Framework for Radical Gender Equality: Patriarchal interpretations have restricted the freedom of Muslim women, contradicting the text's egalitarian spirit. · The theological principle of Tawhid demands gender equality. Any claim of inherent male superiority is a form of shirk, associating a created being with divine sovereignty. We must read the text with a "hermeneutics of Tawhid," recognizing the full spiritual and human equality of all people (Wadud, p.98). · All verses pertaining to gender relations must be interpreted through the immutable, higher-order Maqasid of justice ('Adl), mutual love and mercy (Mawaddah Wa Rahmah) [30:21], and human dignity (Karamah) [17:70]. If a traditional interpretation of a specific, contextual verse contravenes these universal principles, the interpretation itself is invalid. · Applying this, concepts like Qiwamah [4:34] should be re-read not as a timeless decree of male rule, but as a description of a specific historical-economic context that no longer applies universally. This liberative hermeneutic affirms the full equality, agency, and right to self-determination for Muslim women in all spheres of life. • From Tolerance to an Ecumenical Theology of Pluralism: The Quran frames religious diversity not as a problem but as a deliberate part of the divine plan to encourage a "competition in righteousness" [5:48]. · This manifesto proposes a robust Quranic theology of pluralism that fully embraces the implications of verses like [2:62] and [5:48], recognizing multiple valid paths to God. · This vision finds powerful resonance in the covenantal liberty of Judaism, the service-oriented freedom of Christianity, and the ego-transcending liberation of Buddhism, suggesting a shared global ethic of responsible freedom. · This provides the foundation for building global interfaith coalitions to stand in solidarity against all forms of authoritarianism, promote religious freedom for all, and challenge the materialistic ideologies that threaten our common humanity. The Continuing Revolution The Quran is not a relic but a living, dynamic, and liberative text. The principles of Tawhid as ultimate freedom, the inherent dignity of all humanity, the non-negotiable freedoms of conscience and thought, and the mandate for participatory self-determination form the pillars of a profound Quranic manifesto of liberty. The misuse of liberty as individualism enslaves; true liberty, as the Quran reveals, liberates. To reclaim this manifesto is the great challenge and opportunity for Muslims in the 21st century. It requires intellectual courage to engage in fresh ijtihad and a deep faith in the mercy and justice of God. By embracing a progressive, humanistic, and inclusive reading, we can demonstrate that the Quran is not merely compatible with the values of freedom and self-determination, but is, in fact, one of their deepest and most potent sources. The unchaining of the revelation is an ongoing process, a continuous revolution that invites every generation to strive to build a world that reflects its highest ideals of justice, freedom, and dignity for all of creation. Bibliography Abou El Fadl, Khaled M. The Great Theft: Wrestling Islam from the Extremists. San Francisco: HarperSanFrancisco, 2005. Al-Hibri, Azizah Y. "Islamic Constitutionalism and the Concept of Democracy." Case Western Reserve Journal of International Law, vol. 24, no. 1, 1992, pp. 1-27. Brown, Jonathan A.C. Hadith: Muhammad's Legacy in the Medieval and Modern World. Oxford: Oneworld Publications, 2009. Esack, Farid. Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity against Oppression. Oxford: Oneworld Publications, 1997. Hallaq, Wael B. A History of Islamic Legal Theories: An Introduction to Sunnī Uṣūl al-Fiqh. Cambridge: Cambridge University Press, 1997. Ibn Hisham, Abd al-Malik. Al-Sira al-Nabawiyya. Edited by Mustafa al-Saqqa et al., Cairo: Maktabat wa-Matbaʿat Mustafa al-Babi al-Halabi, 1955. Rahman, Fazlur. Major Themes of the Qur'an. 2nd ed., Chicago: University of Chicago Press, 2009. Saeed, Abdullah. "Broad Thrust of the Quran and Hadith Supports Religious Liberty." New Age Islam, 15 Oct. 2018, www.newageislam.com/islamic-ideology/broad-thrust-quran-hadith-supports/d/116616 Wadud, Amina. Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective. Oxford: Oxford University Press, 1999. ----- 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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