“American Law Professor David Forte said in amazement that Muslims should have been the first to ban slavery, to declare complete freedom of religion and to ensure social equality of women.” (Cited by Aykol, p.62).
These lines illuminate the profound social justice framework woven into the fabric of Islamic teachings. The Quran, the moral compass and spiritual lodestar for Muslims, offers enduring principles of justice, freedom, and equality—principles designed to challenge oppression, dismantle systemic inequalities, and inspire collective upliftment. However, fully realizing these values demands a humanist and liberation theological lens—one that reads the Quran not just as a divine text but as a manifesto for social transformation. This approach highlights the ethical imperative to confront injustice in all its guises, giving life to the Quran’s call for a society rooted in dignity, equity, and liberation.
1. Freedom from Slavery
The Quran emphasizes the moral obligation to free those in bondage:
“But he did not cross the mountain path. What will make you know what the mountain path is? It is the freeing of a slave.” (Quran 90:12-13)
“What will make you understand what the steep path is? It is the freeing of a slave or giving food on a day of hunger to an orphan near of kin or to a needy person in distress.” (Quran 90:11-16)
“So set them free if they desire emancipation, and give them some of the wealth God has given you.” (Quran 24:33)
Islam’s emphasis on freeing slaves was a breath of fresh air in a world suffocating under the yoke of bondage. It sought to transform social norms, humanize relationships, and loosen the chains that shackled human dignity. The Quran not only called for physical emancipation but also promoted the deeper spiritual and social responsibility of dismantling the structural injustices that perpetuate inequality and oppression. The moral message embedded in the Quran is a call to break the chains of not only physical slavery but also the metaphorical chains of ignorance, exploitation, and injustice that hinder human flourishing.
In addition to the verses mentioned above, the Quran further establishes the importance of equality, dignity, and freedom through its condemnation of the exploitation and oppression of human beings (Quran 49:13). This verse underscores the inherent dignity of every individual, irrespective of their social status, race, or background. It reinforces the Islamic perspective that all human beings are equal in the eyes of God and that no one should be subjugated to the degradation of slavery or oppression.
“When you release them, either for a temporary benefit or a permanent release, give them some of the wealth God has given you.” (Quran 24:33)
This verse is a profound testament to the emphasis Islam places on freedom and equality. It illustrates that the act of freeing slaves is not only an act of compassion but also an acknowledgment of their rightful place as equals in society. Islam goes beyond the simple act of liberation, urging that former slaves should be supported in their journey towards self-sufficiency, fostering a truly egalitarian society.
The Quran further reiterates the humanity and freedom of individuals with the powerful reminder:
“We have certainly created man in the best of stature.” (Quran 95:4)
This verse reflects the inherent dignity and potential of every human being. It reinforces the Quranic message that every individual, regardless of their circumstances, is created with inherent value and worth. The liberation of the enslaved is a restoration of this divine dignity and an affirmation of the human right to freedom.
From an Islamic liberation theology perspective, the Quran’s emphasis on the freedom of slaves transcends mere physical liberation. It speaks to the profound transformation of society towards one rooted in justice, equality, and respect for human rights. These verses urge the wealthy and the powerful not only to free slaves but to actively support their emancipation and integration into society. By doing so, they foster an environment of compassion and equality, and ultimately, social and spiritual healing.
Prophetic traditions became the hammer striking at the anvil of slavery, forging a moral framework that laid the groundwork for justice. The Prophet Muhammad led by example, advocating for the freedom of slaves, encouraging their rights, and humanizing their experiences. This moral framework laid the foundation for social reform and demonstrated that the emancipation of the enslaved was not just an individual act of charity, but a societal responsibility.
This liberation theology interpretation emphasizes that freeing those in bondage is not merely a good deed but a profound act of spiritual and social resistance against tyranny, exploitation, and the dehumanization of individuals. It challenges the structural inequalities of society, transforming the very fabric of human relations into one of mutual respect and understanding. The Islamic call for liberation is a radical push towards a just society where every individual can live in dignity and freedom.
Thus, the Quran’s teachings on the emancipation of slaves reflect a broader vision of justice—one that encompasses not only the physical freedom of individuals but also the removal of all forms of exploitation, oppression, and inequality. In an Islamic humanist framework, the liberation of the oppressed is central to the creation of a just, compassionate, and spiritually fulfilling society, where every person can flourish as an equal in the sight of God.
2. Freedom of Religion
“There is no compulsion in religion. The paths of good and evil have become distinct.” (Quran 2:256)
“Say, ‘The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve.’” (Quran 18:29)
“To you is your religion, and to me, mine.” (Quran 109:6)
By rejecting compulsion in matters of faith, the Quran planted the seeds of pluralism and religious coexistence. These verses lay a foundational principle for a just society: faith must bloom in the garden of free will, not be forced into submission. Islam, in its core humanistic values, places the onus of belief on the individual’s conscience, freeing it from the shackles of external pressure and coercion.
A humanist and liberation theological reading of these verses underscores their revolutionary ethos. Faith, in this view, is not a mere external conformity to prescribed doctrines, but a deeply personal and spiritual commitment. The Quran’s unequivocal stance against compulsion in religion reflects a respect for the individual’s autonomy, emphasizing that belief is a matter of personal choice, and that no individual or authority has the right to coerce others into adopting their faith. The Quran makes it clear that the search for truth is an individual journey, where each person must be free to explore, question, and ultimately arrive at their own understanding.
This perspective directly challenges the imposition of apostasy and blasphemy laws, which aim to punish individuals for their personal beliefs or expressions. Apostasy laws, which seek to punish individuals for leaving Islam, violate the Quranic principle of free will and the individual’s right to spiritual autonomy. The Quran emphasizes that God alone is the final judge of belief, and it is not the role of human authorities to decide matters of faith for others. The imposition of such laws effectively strips individuals of their right to determine their own religious path, reducing faith to a mere external conformity rather than a true expression of the heart and mind.
Blasphemy laws, similarly, suppress the freedom of thought, speech, and expression. The Quran’s declaration, “Say, ‘The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve’” (Quran 18:29), affirms that the divine message is not a tool for silencing dissent, but an invitation for individuals to engage with truth on their own terms. By promoting a culture of respect for diverse perspectives and beliefs, the Quran challenges any attempt to criminalize or silence the expression of religious ideas that diverge from the accepted orthodoxy. Blasphemy laws seek to stifle this diversity, creating an atmosphere of fear that undermines the pursuit of knowledge and truth, central to the Quranic message.
From a liberation theology perspective, these verses challenge all forms of religious authoritarianism, whether in the form of external coercion or institutionalized dogmatism. Divine guidance, in Islam, is seen as a source of liberation, not domination. True faith must be chosen freely, and any form of imposition contradicts the very spirit of the Quranic message, which calls for the spiritual empowerment of the individual. The Quran’s approach to belief encourages individuals to seek truth without fear of persecution, promoting a society where intellectual and spiritual freedom are central to the human experience.
The message of “To you be your religion, and to me, mine” (Quran 109:6) underscores the essence of peaceful coexistence and mutual respect. This verse invites a pluralistic worldview, where individuals of different beliefs can live together with mutual understanding, not based on uniformity or coerced conformity, but on the principles of freedom, respect, and dialogue. In such a society, religious diversity is not a threat but a source of strength, fostering a culture where individuals can express their beliefs freely, without fear of retribution.
Apostasy and blasphemy laws contradict these Quranic values by seeking to control individuals’ religious choices and expressions. By enforcing conformity, they suppress the very freedom that Islam advocates. The Quran’s commitment to individual freedom in matters of faith, alongside its emphasis on peaceful coexistence, reflects a progressive, humanistic vision of society—one where personal autonomy is upheld, and where all individuals are free to explore, express, and evolve in their spiritual and intellectual journeys.
The Quran’s insistence on freedom of belief, autonomy of conscience, and peaceful coexistence directly undermines the justification for apostasy and blasphemy laws. These laws not only contravene the Quranic principles of freedom and respect for human dignity but also restrict the divine potential for spiritual and intellectual growth. Islam, at its core, calls for a society where faith is a personal, voluntary commitment, and where individuals are free to seek truth without fear of punishment or coercion. This is the true essence of Islamic humanism: a society rooted in freedom, dignity, and mutual respect.
3. Women’s Social Equality
The Quran affirms the equal worth and responsibilities of women:
“I will not waste the work of any of you, male or female. You are of one another.” (Quran 3:195)
“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong, establish prayer, give zakat, and obey God and His Messenger.” (Quran 9:71)
“For women is a share of what they earn, and for men is a share of what they earn.” (Quran 4:32)
“Do not withhold their rights or oppress them, for you are their protectors in honour and trust.” (Quran 4:19)
These verses ring out like a clarion call for gender equality, challenging patriarchal norms and advocating women’s rights. From a liberation theological perspective, the Quran’s emphasis on equality is a call to action against systems of patriarchy and exclusion. Women are envisioned not as passive participants but as torchbearers of reform, empowered to challenge oppression and fulfill their God-given potential.
Islamic liberation theology highlights the Quran’s transformative role in breaking down barriers of gender oppression, promoting economic empowerment, and advocating education for women. A renewed commitment to these principles can help restore the balance, lifting the veil of cultural distortions and breaking the chains of patriarchal dominance.
The spirit of freedom and mutual respect finds its application in the Quran’s teachings about marriage. A humanistic reading of marriage in Islam reveals a profound vision of partnership rooted in equality, love, and compassion, challenging patriarchal structures that may have been imposed later in Islamic history.
In the Quran, marriage is framed as a partnership founded on ‘muwaddah’ (love) and ‘rahmah’ (compassion):
“And of His signs is that He created for you from among yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed, these are signs for people who give thought.” (Quran 30:21)
This verse speaks to the mutual emotional and spiritual foundation of marriage: love and mercy. The relationship between husband and wife is intended to be one of equality, with both partners experiencing love, compassion, and care. The Quranic concept of ‘muwaddah’ and ‘rahmah’ emphasizes that marriage is not about domination or subjugation, but about nurturing a balanced, harmonious relationship. This rejects any interpretation of marriage that places one partner above the other or justifies inequity in marital relationships.
One of the most debated concepts in Islamic marriage is ‘qiwama’, often translated as “responsibility” or “guardianship”. The Quran says:
“Men are the protectors and maintainers of women because God has made one of them to excel over the other, and because they spend their wealth to support them.” (Quran 4:34)
Historically, some have interpreted ‘qiwama’ as a justification for male authority in the family, but a humanist interpretation sees it differently. ‘Qiwama’ in this context can be understood as a call to responsibility rather than dominance. The ‘qiwama’ of men is not about absolute authority, but about ‘khidmah’ (service and support). The Quran emphasizes that both partners have rights and responsibilities towards each other, and the role of the husband is to protect and maintain the family with wisdom, love, and mutual consultation, not to impose unilateral control.
Moreover, ‘qiwama’ is linked to equity and the responsibility of providing and maintaining the family, but it is not a carte blanche for inequality in relationships. It implies a system where both partners, rather than one being subjugated, engage in shared roles and responsibilities with mutual respect.
In this context, the Quran emphasizes that each individual’s status is derived from their relationship with God and their conduct. Gender is not a determinant of one’s spiritual or moral superiority, as both men and women are encouraged to fulfil their responsibilities in a way that aligns with justice, mercy, and compassion (Q.49:13, 30:21, 4:19).
The Quranic concept of ‘wilaya’ (guardianship) in marriage is often misunderstood as an assertion of male authority. However, when interpreted through a humanistic lens, ‘wilaya’ can be understood as the collective guardianship of the family—shared between husband and wife in a partnership of mutual care and respect. The Quran encourages:
“Live with them in kindness. For if you dislike them – perhaps you dislike something and God makes therein much good.” (Quran 4:19)
This verse calls for mutual respect and kindness, acknowledging that both partners share the responsibility of guardianship over their family. Rather than a one-sided, top-down authority, ‘wilaya’ is a shared duty that requires collaboration, understanding, and compassion.
Marriage, in Islam, is intended to be an equal partnership based on love, compassion, and mutual respect. The Quran’s principles of ‘muwaddah’, ‘rahmah’, ‘qiwama’, and ‘wilaya’ align with the Islamic understanding of marriage as a space for mutual equality and spiritual partnership. These principles challenge the patriarchal interpretations of marriage that have often been used to justify male dominance and inequality in marital relationships.
The Quran envisions a marriage where both partners have the right to be respected, heard, and treated with dignity. The male responsibility of ‘qiwama’ is not about exerting control but about ensuring that both partners are supported in their roles. Spiritual equality is emphasized through the concept of ‘wilaya’ as guardianship is a collective duty, not a hierarchical imposition (Q.9:71).
The Quran’s insistence on equality, mutual respect, and compassion in marriage provides a powerful foundation for gender equality and marriage equality in Islam. By embracing these principles, we affirm the values of justice and fairness, creating an environment where both partners are free to express their love and partnership without fear of inequality or coercion. Rooted in Quranic teachings, a more equitable understanding of marriage challenges patriarchal structures and advocates for a union built on mutual respect, love, and shared responsibility. This vision, grounded in the principles of ‘muwaddah’, ‘rahmah’, ‘qiwama’, and ‘wilaya’, paves the way for a marriage that is not only spiritually fulfilling but also just and egalitarian.
4. Commitment to Justice
“O you who have believed, be steadfast in justice, witnesses for God, even if it be against yourselves, your parents, or your relatives, whether one is rich or poor.” (Quran 4:135)
“Indeed, God commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which God instructs you. Indeed, God is ever Hearing and Seeing.” (Quran 4:58)
“Establish weight in justice and do not make the balance deficient.” (Quran 55:9)
In the Quran, justice is not a mere abstract principle or a distant ideal; it is the very foundation of a virtuous society and the compass that directs human actions. These verses command believers to uphold justice in all circumstances, even when it may be uncomfortable or challenging, and regardless of the social status or identity of those involved. The Quran stresses that justice must be rendered impartially—whether one is rich or poor, or whether the person in question is close to us or not.
From an Islamic liberation theological perspective, these commands take on profound social and political implications. Justice in Islam requires the believer to actively resist oppression and work towards dismantling the systems that perpetuate inequality, discrimination, and marginalization. The Quranic injunction to stand firm in justice—even when it goes against personal or familial interests—calls for a radical transformation of societal structures. This means challenging systems that reinforce racial, economic, or social inequalities, and it places the onus on Muslims to fight against these forms of oppression wherever they may exist.
Islam’s commitment to justice extends to the realm of social justice and racial equality. The Quran recognizes the fundamental equality of all human beings, regardless of race, ethnicity, or social class. The story of the creation of humanity in the Quran emphasizes the diversity of humankind as part of God’s divine plan (Q.49:13)
This verse explicitly denounces racial and ethnic superiority, affirming that the only criterion for human dignity is righteousness (taqwa), not one’s lineage, skin colour, or social status. The Quran calls for the celebration of diversity and the promotion of solidarity among different communities, a message that speaks directly to the struggle for racial equality.
Islamic liberation theology frames this as a call for the dismantling of systemic racism and the establishment of a society where people of all races and ethnicities are treated with dignity and equality. The emphasis on justice in the Quran requires Muslims to advocate for policies and practices that counter racial discrimination and promote equity. In a world where racial hierarchies persist, the Quran’s insistence on equality and justice provides a powerful mandate for those fighting against racial injustice.
In the Quranic worldview, justice is not simply about fairness in individual dealings; it is the key to liberating the oppressed from the shackles of tyranny. The Quran repeatedly calls on believers to stand up against oppression:
“What is the matter with you that you do not fight in the cause of God and for the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper.’” (Quran 4:75)
This verse highlights the Quran’s concern for the marginalized and oppressed, urging believers to act as agents of liberation for those who suffer from systemic injustice. The oppressed are not only those who face physical violence, but also those who experience social, economic, or racial oppression. The Quran’s call to stand with the oppressed reinforces the Islamic obligation to challenge any system that maintains racial or social inequities, whether through state structures, societal norms, or entrenched prejudices.
From an Islamic liberation theology perspective, justice is not a passive concept. It is a transformative force that compels believers to actively engage in the struggle for freedom, equity, and dignity for all people. The Quran’s demand for justice is not just about individual fairness but also about building a society that actively resists and dismantles the structures of oppression. This includes challenging systems of racial inequality, economic exploitation, and social discrimination.
The Quran’s message encourages a holistic vision of justice that transcends personal conduct and reaches into the heart of societal structures. It invites believers to reflect critically on the structures of power and wealth, to resist oppression, and to work towards the establishment of a just and equitable society. The liberation theology perspective stresses that justice is a continuous process, a struggle for freedom from all forms of oppression, including racial injustice.
The Quran’s commitment to justice calls for active resistance to all forms of oppression, including racial inequality. It offers a powerful mandate for the establishment of a society where all people, regardless of race or social status, are treated with dignity and respect. From the Quranic teachings on equality in diversity to the call for standing up against oppression, Islam provides a radical vision of social justice that aligns with the struggle for racial equality.
Islamic liberation theology, grounded in the Quran’s demand for justice, compels believers to work for a world where freedom, equality, and dignity are upheld for all, and where the marginalized and oppressed are lifted from their suffering. In this way, the Quran’s messages on justice become not just spiritual ideals, but a blueprint for a transformative social order that seeks to eliminate racial and social hierarchies and establish true equality for all people.
Why Did Muslims Miss the Quran’s Reforming and Enlightening Ideas?
Despite the Quran’s revolutionary principles, many Muslim societies failed to fully embrace its reforming spirit. A rigid, literalist approach to its teachings often eclipsed the Quran’s humanist and liberation theological ethos. Historical factors also played a significant role:
- Early political conflicts following the death of the Prophet Muhammad.
- The consolidation of power by monarchies, which prioritized control over moral dynamism.
- A focus on strict legalism that overshadowed the Quran’s transformative essence.
- Colonialism and the subsequent identity crisis, which fostered a defensive attitude and adherence to traditional practices over progressive interpretations.
- The marginalization of intellectual inquiry and ijtihad (independent reasoning), allowing cultural and patriarchal norms to dominate.
These factors acted like an anchor, dragging Muslim societies away from the currents of progress. A liberation theological reading of the Quran, however, calls for a proactive struggle against injustice and oppression, reaffirming the Quran as a charter of liberation for the marginalized and downtrodden.
Moving Forward
The Quranic principles highlighted above affirm Professor Fort’s statement: freedom, equality, and justice are fundamental pillars of Islam. To reclaim the transformative potential of their faith, Muslims must embrace both a humanist and liberation theological reading of the Quran. This approach emphasizes justice, equality, human dignity, and the active struggle to liberate society from oppression.
By fostering critical thinking and ijtihad, Muslims can revive the flickering flame of enlightenment and address contemporary challenges. Liberation theology turns the Quran into a rallying cry for the oppressed, a beacon for the marginalized, and a sword to cut through the thickets of injustice. Only then can Muslims breathe new life into their faith, transforming it into a wellspring of progress and inclusivity. The path forward is not merely a journey of rediscovery but a revolution of the heart and soul, reclaiming Islam’s role as a force for liberation in the world.
This transformation requires a nuanced understanding of Islamic history, acknowledging both the triumphs and the setbacks. By learning from the past, Muslims can forge a new path, one that balances tradition with innovation, and faith with reason. The pursuit of knowledge, compassion, and social justice must become the hallmarks of a revitalized Islamic spirit.
Furthermore, this renaissance must be accompanied by a willingness to engage in introspection and self-criticism. Muslims must confront the contradictions between their ideals and the realities of their societies, addressing issues such as patriarchal interpretations, sectarian divisions, and human rights abuses. Through this process of self-reflection, Muslims can reclaim their faith from extremist ideologies and reassert its true values of compassion, tolerance, and justice.
Ultimately, the future of Islam depends on its ability to evolve and adapt to the complexities of the modern world. By embracing a theology of liberation, Muslims can harness the power of their faith to create a more just, equitable, and peaceful world. This is not a call to abandon tradition, but to reclaim the revolutionary spirit of Islam, which has always been a force for transformation and progress.
Bibliography
Akyol, Mustafa, Islam Without Extremes, New York: W.W. Norton, 2011.
(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. Courtesy: Countercurrents.org, an India-based news, views and analysis website, that describes itself as non-partisan and taking “the Side of the People!” It is edited by Binu Mathew.)
