The idea of ‘freedom’ in Islam is often misunderstood in the Western world, as it is usually filtered through the lenses of individualism and liberalism. Western thought tends to view religion — especially Islam — as something that limits personal freedom and enforces a way of life that restricts individual liberty.
But as I will argue here, the secular West has unknowingly replaced one deity with many, and the Western individual is now prey to endless desires and material pursuits. Nietzsche’s famous line, “Gott ist tot” (God is dead), has evolved into a new kind of worship: Unfettered Desires. And in the words of Martin Luther King, “Whatever your heart clings to and confides in, that is really your God.”
Freedom in Western thought
Philosophers like John Stuart Mill (1806-1873) and John Locke (1632-1704) have argued that an individual is free if they do not interfere with others’ freedom. The issue with this definition is that the Western system is based on the idea of ‘liquid modernity’, where freedom shifts according to whim rather than firm and consistent principles.
The problem with liberalism is that it continually evolves, often at the expense of morality. It is built on ‘freedom to’, not ‘freedom from’, where freedom is a goal, not just a means to do good or improve the human condition.
Take the issue of paedophilia. Today, there is a near-universal agreement that it is both illegal and deeply harmful to children. But I worry about what could happen if, one day, paedophiles try to reframe their actions as a personal right. Who would draw the line then?
This is the risk inherent in the liberal ideal of “freedom to”—the idea that anything goes as long as it doesn’t interfere with someone else’s freedom.
It is a slippery slope, or as the Qatari thinker Nayef Ben Nahar puts it, “the banana skin that could bring down the Western world.” Only then, perhaps, will Western societies recognise the limits of unchecked freedom and return to a deeper sense of religion and spirituality.
Additionally, a few authors have warned the West against its decline, such as Patrick Buchanan’s best-selling book, The Death of the West and Alexander Solzhenitsyn’s Warnings to the West.
Buchanan blames Western culture for its attitude towards morality, marriage, and the family unit, which, in his view, has led to a decline in its demographics. Solzhenitsyn, on the other hand, warns against the rise of individualism.
Harking back to John Stuart Mill’s concept of liberty, in which he states that: The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of their rights, or impede their efforts to obtain it.
Mill’s preceding statement might seem logical, but it is fundamentally flawed from the Islamic viewpoint for three reasons. First, there is a conceptual issue with the word “good,” as it is a relative term; the question remains: who defines an action as “good” or “bad,” especially in a fluid civilisation that constantly shifts its moral posts. Second, there is a problem with the term “others.” It is undefined and could include anything from children to animals.
Islamic Perspectives on Freedom
The Islamic perspective on freedom and individualism differs from its Western counterpart in several ways. Rooted in the concept of Tawheed (oneness of God), a Muslim is completely free from the bonds of desires by obeying not humans or endless material pursuits, but the Creator.
Islam takes a collective approach, as emphasised by numerous verses in the Quran that encourage Muslims to unite as one. Several other verses warn individuals against all forms of oppression, whether physical or emotional. Most importantly, a Muslim is expected to stand against injustices they witness, whether through action, speech, or by internally condemning the act.
In Islam, respecting one’s parents is not just encouraged—it is a steadfast duty, deeply embedded in daily life. Unlike the more individualistic views often seen in the West, Islam insists that children remain in debt to their parents throughout their lives, regardless of their age. Nursing homes are not an option for Muslims.
The Quran goes beyond simple reminders; it vividly portrays compassion, urging children to “lower their wings” out of sincere mercy for their parents. This is not a mere suggestion, but a direct command from Allah, aimed at shaping attitudes and actions, even when children might disagree with their parents’ decisions or advice.
Islam does not just call for an annual act of gratitude, like on a holiday or special occasion. Instead, it fosters a constant, active awareness of the sacrifices and love parents give—and expects children to honour this, every single day.
In Islam, freedom is not celebrated for its own sake. Instead, it is valued as a tool—a means to do good, uplift humanity, and preserve human dignity. True freedom, in this view, means breaking free from selfish desires and submitting only to one God, without fear of any other person.
This principle runs deep in Islamic history, reflected in the words of the early messengers during their conquests: We are here to invite you to embrace Islam, we want to liberate you from the worship of people to the worship of the God of people.
But perhaps most striking is the resilience the Palestinians have shown in the face of Israel’s campaign against them. Despite repeated threats of destruction, they continue to stand firm—demonstrating a kind of freedom that cannot be taken away. What sustains them is not just defiance; it is a deep faith, captured in the Quranic Verse (3:173): “Those to whom people said, ‘Indeed, the people have gathered against you, so fear them.’ But it only increased them in faith, and they said, Allah is sufficient, and [He is] the best Disposer of affairs.”
Questioning assumptions
Where do we go from here? I am not claiming that Islam offers the only solution. What matters is that we approach these questions with clear reasoning and a willingness to challenge our assumptions.
As Michel Foucault pointed out, each era is shaped by its own “episteme”—a set of unconscious beliefs about how the world works. Tom Butler-Bowden puts it well: the flavour of knowledge changes from one age to the next.
That is why it is so important to think critically about the ideas we inherit. We need to examine what truly makes sense for us and be unafraid to reject what does not.
Comments