Al-Hurriyyah: Freedom in Islam
The question of Al-Hurriyyah (freedom) is perhaps one of the most frequently proclaimed themes in the modern era. People struggle, demonstrate, and even wage war in the name of freedom. Yet, have we ever paused for a moment and asked: “What exactly is freedom? Does freedom mean I can do anything without limits? And if I am free to do everything, does that truly make me happy?”
The confusion about the meaning of freedom is nothing new. Throughout the history of human thought, the concept of freedom has undergone very drastic shifts in meaning. At one pole, there is a view stating that freedom is the absolute right of man to do whatever he desires without interference from anyone — even without interference from God. At the other pole, there is a view stating that freedom must be restrained to such an extent that man almost has no room to choose. Both of these extreme views are clearly deviant and have given birth to extraordinary destruction for civilization.
Hizbut Tahrir, through the fundamental work Mafahim Hizbut Tahrir written by Sheikh Taqiyuddin an-Nabhani, offers a very unique, clear, and intellectually satisfying approach. This approach is not trapped in the romance of absolute freedom à la Western liberalism, nor in the suppression of freedom à la totalitarianism. This approach returns the issue of freedom to its true root problem: freedom is a right granted by Allah, and that right is limited by the shari’ah of Allah.
Let us untangle the tangled threads of understanding freedom slowly, step by step, so that our minds become calm and our faith becomes firmer.
1. Introduction: Unraveling the Paradox of Modern Freedom
Why do debates about freedom in the modern era so often end in a dead end? The answer lies in the erroneous starting point of understanding.
The West defines freedom as the absolute right of the individual to do whatever he wants as long as it does not harm others. This definition sounds noble on the surface, but when applied in reality, it gives birth to very deep contradictions. If freedom is absolute, then why does Western society itself make thousands of laws that limit freedom? If freedom is the most sacred right, then why can freedom of expression in the West destroy someone’s career just because of a tweet?
Liberal thinkers begin the discussion of freedom by placing man at the center of everything (anthropocentrism). They discuss: “Man is the master of himself. No one has the right to regulate his life except himself.”
When we try to understand freedom by placing man as his own master, our minds will surely hit a wall. Why? Because man, in his essence, is a weak and limited creature. Man cannot create himself. Man cannot guarantee his next breath. Man cannot refuse death when its time comes. How can a creature who is limited in every way claim himself to be an absolutely free master?
Sheikh Taqiyuddin an-Nabhani realized this methodological deadlock. In Mafahim Hizbut Tahrir Volume 3, he asserts that the discussion of freedom is not a discussion about man’s absolute right, but rather a discussion about the right granted by Allah to man within the framework of the shari’ah.
The focus of the question must be changed. Instead of asking: “How free am I to do what I want?” we should ask: “For what purpose did Allah grant me this freedom, and how do I use it to attain His pleasure?”
By changing this starting point of thought, the problem of freedom, which appears extremely complicated and full of contradictions, becomes very simple and easy for anyone to understand, even for the common layman.
2. The Essence of Freedom: Between Myth and Reality
Many people think that freedom means having no master, no one in control, and no limits whatsoever. This is the biggest myth ever sold by Western civilization to the entire world.
The reality: Every human being must have a “master.” Not a single human being on the face of this earth is truly free from servitude. The question is not “free from a master or not,” but rather “which master do you choose?”
Allah ﷻ says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except to worship Me.” (QS. Adh-Dhariyat: 56)
This verse states very firmly that the purpose of the creation of jinn and mankind is to worship (enslave themselves to) Allah. This is the existential essence of man. Man was created to be the servant of Allah. When man refuses to enslave himself to Allah, he does not become free — he only moves from one servitude to another.
A person who leaves servitude to Allah will become a servant to:
- His own desires — Unable to control himself from sin, enslaved by sexual desire, excessive eating and drinking, and other base desires.
- Wealth and material possessions — Living only to accumulate money, willing to sacrifice time, health, and even religion for position and wealth.
- Other human beings — Fearful of superiors, hopeful from officials, degrading himself before the rich, and feeling humiliated before rulers.
- Systems and ideologies made by man — Colonized by laws he did not make himself, forced to submit to rules that contradict his fitrah.
Allah ﷻ beautifully describes the person who makes his desire his god:
أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ
“Then have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?” (QS. Al-Jathiyah: 23)
True freedom is not freedom from all servitude — for that is impossible. True freedom is freedom from all false servitudes, so that man only enslaves himself to Allah ﷻ alone.
3. The Definition of Al-Hurriyyah in Islamic Culture
So, what exactly is the definition of freedom in Islam?
Sheikh Taqiyuddin an-Nabhani in Mafahim Hizbut Tahrir gives a very precise definition:
الْحُرِّيَّةُ: هِيَ الْقُدْرَةُ عَلَى الْفِعْلِ وَالْتَّرْكِ بِاخْتِيَارٍ مِنْ غَيْرِ إِكْرَاهٍ فِي إِطَارِ الشَّرِيعَةِ
“Freedom is the ability to do or leave something by one’s own choice without coercion, within the framework of the shari’ah.”
This definition contains several key elements that we need to dissect one by one.
First, freedom is ability (Al-Qudrah). Islam acknowledges that man has the ability to choose and act. This differs from the deterministic view stating that man has no will at all. Islam places man as a creature who possesses intellect and choice (ikhtiyar), and this is what distinguishes man from angels (who have no choice, always obedient) and animals (who follow instinct without thought).
Second, freedom is by one’s own choice (Bikhtiyar). There is no coercion in Islam to force someone to choose something that is not his right. Allah ﷻ says:
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْتَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ
“There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.” (QS. Al-Baqarah: 256)
Third, freedom within the framework of the shari’ah (Fi Itarisy Syari’ah). This is the element that distinguishes Islamic freedom from Western freedom. Freedom in Islam is not without limits. Its limit is the shari’ah of Allah. A person’s freedom ends when he begins to violate the laws established by Allah.
Table 1: Comparison of Western and Islamic Views on Freedom
| Aspect | Western View | Islamic View |
|---|---|---|
| Source of Freedom | From man (constitution, human rights declaration) | From Allah (shari’ah) |
| Limitation | Not harming others (very subjective) | Not violating the shari’ah of Allah (clear and objective) |
| Purpose | Individual satisfaction and actualization | The pleasure of Allah and servitude to Him |
| Responsibility | To the state and fellow human beings | To Allah and the state |
| Nature | Absolute (liberalism) | Limited by the shari’ah |
This fundamental difference is not merely a philosophical difference. It gives birth to very real consequences in the way man lives his life.
4. True Freedom: Liberating Oneself from False Servitude
To understand why freedom in Islam is actually more liberating than Western freedom, let us use an analogy that is easy to imagine.
Imagine a bird that has always lived in a golden cage. The cage is very beautiful, decorated with jewels, and equipped with the best food. The bird is “free” to move inside the cage — it can fly from one perch to another, it can eat anytime, it can sleep in a soft nest. The owner of the cage says: “You are free here. Do whatever you want.”
But, is the bird truly free? No. It cannot fly into the blue sky. It cannot feel the wind beneath its wings. It cannot explore forests, rivers, and mountains. Its freedom is an illusion, because it is limited by the bars of a cage that it cannot see — because those bars are made of shining gold.
Now, imagine that bird is freed from the cage. It flies into the vast sky. It feels the wind beneath its wings. It explores the boundless world. Is it now without limits? Not quite. It still submits to the laws of nature: it cannot fly into outer space because there is no oxygen, it cannot dive to the bottom of the sea because its lungs are not gills, it must eat and drink to survive.
Yet, these natural limitations are not a prison. These limitations protect it. If the bird forces itself to fly into outer space, it will die. If it forces itself to dive to the bottom of the sea, it will drown. These natural limitations are a mercy that enables it to live according to its fitrah as a bird.
Such is freedom in Islam. The shari’ah of Allah is not the bars of a cage that imprison man. The shari’ah of Allah is the “law of spiritual nature” that protects man from destruction. When man implements the shari’ah, he does not feel imprisoned — he feels free, calm, and in accordance with his fitrah. When man violates the shari’ah, he does not feel free — he feels restless, empty, and destroyed from within.
Allah ﷻ says:
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ
“So whoever Allah wants to guide — He expands his breast to [contain] Islam; and whoever He wants to misguide — He makes his breast tight and constricted as though he were climbing into the sky.” (QS. Al-An’am: 125)
This is true freedom: when our chests are expansive because of obedience to Allah, and when we are freed from all false servitudes that have been shackling our souls.
5. Types of Freedom in Islam
Islam does not grant freedom in a general and abstract manner. Islam details freedom into several specific types, each with its own limits and responsibilities.
Freedom of Religion (Hurriyyah Ad-Din)
Islam grants full freedom to every individual to embrace the religion of his choice. There is no coercion to enter Islam. This is a principle that has been affirmed in the Qur’an since 1400 years ago, long before the UN Human Rights Declaration was born.
لَكُمْ دِينُكُمْ وَلِيَ دِينِ
“For you is your religion, and for me is my religion.” (QS. Al-Kafirun: 6)
However, freedom of religion in Islam has clear consequences. After a person chooses to enter Islam, he is bound by Islamic shari’ah. And if a person chooses to leave Islam (apostasy), he will face legal consequences in this world and punishment in the Hereafter. This is not a violation of freedom — it is the logical consequence of a choice that has been made consciously.
Freedom of Thought (Hurriyyah At-Tafkir)
Islam encourages its ummah to think, reflect, and use their intellect. The Qur’an repeatedly calls upon man to think: “Afala ta’qilun?” (Will you not reason?), “Afala tatafakkarun?” (Will you not reflect?), “Afala yanzhurun?” (Will you not observe?).
فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
“So take warning, O people with eyesight.” (QS. Al-Hashr: 2)
However, freedom of thought in Islam has very rational limits. The intellect is used to understand revelation, not to judge revelation. The intellect has a realm that it can reach: things that can be sensed and reasoned. The intellect cannot reach matters of the unseen — such as the Essence of Allah, His attributes, or the afterlife — except with the guidance of revelation. Forcing the intellect to reach matters beyond its capacity is an intellectual arrogance that will only lead astray.
Freedom of Expression (Hurriyyah At-Ta’bir)
Islam grants freedom of speech and conveying opinions. In fact, Islam obligates enjoining good and forbidding evil — which cannot be done without freedom of expression.
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
“And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.” (QS. Ali ‘Imran: 104)
However, freedom of expression in Islam has clear limits: it is not permissible to insult religion, it is not permissible to spread lies and slander, it is not permissible to expose one’s own faults or the faults of others, and it is not permissible to invite others to evil. These limits are not to suppress freedom — rather, they are to protect society from the damage caused by irresponsible expression.
6. The Limits of Freedom: Why the Shari’ah Actually Liberates
Islam is not anarchy. Freedom in Islam has clear and firm limits. These limits are established by Allah ﷻ and are called Hududullah (the limits of Allah).
Allah ﷻ says:
تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا
“These are the limits [set by] Allah, so do not approach them.” (QS. Al-Baqarah: 187)
Notice that Allah does not say “do not transgress them,” but rather “do not approach them.” This shows that the limits of the shari’ah are not merely red lines that may be approached as long as they are not crossed. The limits of the shari’ah are protection zones that must be kept at a distance.
Table 2: Limits of Freedom in Various Fields of Life
| Field | Shari’ah Limit | Purpose of Protection |
|---|---|---|
| Social Interaction | Prohibition of fornication, khalwah, ikhtilath | Protecting lineage and honor |
| Food & Drink | Halal and haram (pork, khamr, carrion) | Protecting the intellect and health |
| Clothing | Covering the awrah for men & women | Protecting dignity and purity |
| Economy | Prohibition of riba, gambling, gharar | Protecting justice and wealth |
| Politics | Obedience to the leader in matters of obedience | Protecting stability and unity |
The question often arises: “Why does Islam prohibit so much? Don’t these prohibitions just limit freedom?”
This question arises from a misunderstanding of the function of prohibition. Prohibitions in the shari’ah are not to limit freedom — prohibitions in the shari’ah are to protect freedom itself.
Let us use a simple analogy. A children’s playground has a fence around it. The fence limits the children’s play area. But, does the fence limit the children’s freedom? No. The fence protects the child so that he does not run onto the highway full of cars. The fence frees the child to play safely within the playground area, without fear of danger from outside.
The shari’ah of Allah is the “fence” that protects man from destruction. The prohibition of fornication protects man from sexually transmitted diseases, illegitimate children, and the destruction of the family institution. The prohibition of riba protects man from economic exploitation and social inequality. The prohibition of khamr protects man from the destruction of the intellect and the loss of human dignity.
The Messenger of Allah ﷺ said:
لَا ضَرَرَ وَلَا ضِرَارَ
“There should be neither harming nor reciprocating harm.” (HR. Ibnu Majah)
This principle becomes the foundation of all limits of freedom in Islam. A person’s freedom ends when he begins to harm himself, harm others, or harm society as a whole.
7. Critique of Western Freedom: An Illusion that Entraps
After we understand the concept of freedom in Islam, let us turn for a moment to critique the concept of freedom championed by Western civilization. This critique is not based on hatred or prejudice, but on rational analysis of the realities that occur.
Western Freedom Makes Man a Slave to Desire
When there are no limits from Allah, man does not become free — man becomes a slave to his own desires. This is the biggest paradox of liberalism: it promises freedom, but instead gives birth to the deepest servitude.
Allah ﷻ says:
أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ
“Then have you seen he who has taken as his god his [own] desire?” (QS. Al-Furqan: 43)
The claim of sexual freedom in the West has given birth to a very sad reality: fornication is rampant, sexually transmitted diseases spread uncontrollably, the number of children born out of wedlock has skyrocketed, and the family institution has been destroyed. The claim of freedom of expression has given birth to pornography consumed by children, hoaxes that divide society, and slander that destroys the reputations of innocent people. The claim of economic freedom has given birth to capitalism that exploits poor countries, ever-widening inequality, and environmental destruction that threatens the future of mankind.
Western Freedom is Only an Illusion
Westerners feel free, but in reality they are colonized in many ways they do not realize.
They are colonized by the capitalist system — having to work hard day and night just to pay off debts, mortgage installments, and credit card bills. They are colonized by the media — their thoughts and opinions are controlled by narratives built by giant media corporations. They are colonized by the advertising industry — their consumption is controlled by algorithms that know exactly their psychological weaknesses.
They are free to choose, but the choices themselves are already determined by the system. Like a buyer in a supermarket who feels “free” to choose among 50 cereal brands — when in fact all those brands are owned by the same 3 parent companies. This kind of freedom is a very subtle illusion.
Western Freedom Destroys Social Order
When everyone is free without limits, social order is destroyed. Families crack because husbands and wives feel “free” to commit adultery. Society becomes individualistic because everyone is busy with their own freedom and does not care about others. Crime increases because there is no fear of Allah — human laws can be circumvented, bribed, and manipulated. Mental health deteriorates because freedom without meaning gives birth to existential emptiness — depression, anxiety, and suicide increase in the “freest” countries in the world.
Table 3: Western Claims of Freedom vs. The Reality That Occurs
| Western Claim | Reality That Occurs |
|---|---|
| ”Sexual freedom liberates man” | Fornication is rampant, sexually transmitted diseases, illegitimate children, destruction of the family |
| ”Freedom of expression protects the truth” | Pornography, hoaxes, slander, hate speech |
| ”Economic freedom creates prosperity” | Capitalism, exploitation, inequality, environmental destruction |
| ”Freedom of religion guarantees tolerance” | Secularism, atheism, intolerance toward religion that governs the public sphere |
8. Freedom and Responsibility: Two Sides of the Same Coin
Every freedom in Islam goes hand in hand with responsibility. This is an inseparable principle. Freedom without responsibility is anarchy. Responsibility without freedom is oppression. Islam balances both perfectly.
The Messenger of Allah ﷺ said:
كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ
“Each of you is a shepherd and each of you is responsible for his flock.” (HR. Bukhari-Muslim)
This hadith is very deep in meaning. Every human being is a “leader” over his own freedom. Every human being will be held accountable for how he uses his freedom. Does he use his freedom to obey Allah? Or does he use his freedom to disobey Him?
Table 4: Pairs of Freedom and Responsibility in Islam
| Freedom | Accompanying Responsibility |
|---|---|
| Religion | Being responsible for one’s choice before Allah in the Hereafter |
| Thought | Using the intellect for beneficial matters, not for misguidance |
| Expression | Upholding the truth, not hurting others, not spreading slander |
| Economy | Paying zakat, avoiding haram transactions, not cheating |
| Politics | Correcting rulers in a proper manner, not rebelling |
The general welfare (Maslahah ‘Ammah) also becomes an important consideration in limiting freedom. Individual freedom may be limited when it conflicts with the interests of society as a whole. Freedom of speech is limited when slander spreads — to protect the honor and unity of the ummah. Economic freedom is limited by zakat — to guarantee social justice and prevent the accumulation of wealth in the hands of a few. Freedom of movement is limited by quarantine — to protect public health from disease outbreaks.
All of this is not oppression. All of this is a manifestation of Islamic justice that places a balance between the rights of the individual and the rights of society.
9. Freedom in the Islamic Khilafah System
How is freedom guaranteed in the Islamic Khilafah system? This is a question often asked by those who do not yet understand the Islamic system of government.
In the Khilafah system, freedom is protected in a very clear and structured manner. Non-Muslims are protected in their freedom to worship according to their religion. Muslims are protected in their freedom to discuss, think, and convey opinions within the limits of the shari’ah. Enjoining good and forbidding evil is protected — indeed, it is obligated — so that every citizen has the right and duty to correct the ruler when he deviates from the right path.
The Khilafah does not limit freedom arbitrarily. Limits are only established for four very fundamental purposes:
- Protecting the aqidah of the ummah — So that no one destroys the foundation of the faith of Muslim society.
- Protecting state security — So that no one threatens the stability and sovereignty of the state.
- Protecting the morality of society — So that no one spreads evil openly.
- Protecting the rights of others — So that one person’s freedom does not usurp the freedom of another.
This is true freedom: when everyone can exercise his rights without usurping the rights of others, within the framework of the shari’ah that guarantees justice for all.
10. Conclusion: The Impact of the Aqidah of Freedom on Islamic Personality
The understanding of Al-Hurriyyah according to the tsaqofah of Hizbut Tahrir is not merely a political theory floating in university lecture halls. It is a revolutionary aqidah capable of drastically changing a person’s mentality.
When a Muslim truly understands and embeds this aqidah of freedom in his heart, an extraordinary resilient Islamic personality (Syakhshiyah Islamiyah) will be born:
A personality that does not submit to anyone other than Allah. He does not fear tyrannical rulers. He does not place his hopes in human beings. He does not sell his religion for position or money. He knows that true freedom is when he only enslaves himself to Allah — and when he has already become the servant of Allah, he does not need to become the servant of anyone else.
A personality that is not deceived by the illusion of Western freedom. He is not mesmerized by the glitter of liberalism that promises freedom but gives birth to the servitude of desire. He sees clearly that freedom without the shari’ah is a prison whose bars are made of gold — appearing beautiful, but still a prison.
A personality that is fully responsible. He does not blame the “system” or the “environment” for the sins he commits. He knows that he has the freedom to choose (ikhtiyar) and will one day stand alone before Allah to account for every choice he makes.
A personality that is calm and not restless. He does not feel imprisoned by the shari’ah. He actually feels free and his chest is expansive when carrying out the commands of Allah and avoiding His prohibitions. He knows that the shari’ah is a mercy, not a punishment. The shari’ah is a protector, not a prison.
A personality that struggles for the freedom of the ummah. He is not satisfied with personal freedom alone. He wants all of mankind to experience true freedom — freedom from the colonization of thought, the colonization of economics, and the colonization of politics. He wants the establishment of the Khilafah that will liberate man from servitude to man toward servitude only to Allah ﷻ.
This is the clarity of Islamic understanding of freedom. An understanding that liberates man from the illusion of absolute freedom while simultaneously liberating him from authoritarian oppression. An understanding that places man exactly in his position: as the servant of Allah who is granted freedom to choose within the framework of the shari’ah, and who will be held accountable for every choice on the Day of Judgment.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” (QS. Al-Baqarah: 201)
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