
The Quran is not merely a spiritual guide but also a comprehensive framework for ethical, social, and political life. Its teachings emphasize universal values such as equality, fraternity, freedom, and human dignity, which resonate deeply with many principles of liberalism. However, the distinction between liberalism as a political ideology and liberal mentality as a humanistic perspective is often misunderstood, particularly in religious and cultural contexts. This essay explores the significance of Quranic values in relation to these concepts, highlighting how Islamic principles align with—and, in some cases, transcend—liberal ideals.
Liberalism, rooted in the Enlightenment, is a structured political and social ideology that prioritizes individual freedoms, democratic governance, secularism, and the protection of human rights. It seeks to establish a world order based on rationality, progress, and the rule of law, often opposing authoritarianism, feudalism, and religious extremism. Liberalism’s emphasis on individual autonomy and equality before the law has shaped modern democratic societies.
Liberal Mentality in the Quranic Paradigm
The liberal mentality aligns with many Quranic values, particularly those emphasizing human dignity, free will, and justice. This convergence of values highlights the potential for a nuanced and contextualized understanding of Islamic principles, one that balances tradition with the needs of the modern world.
One of the most significant areas of alignment between liberal mentality and Quranic values is the emphasis on freedom of conscience and thought. The Quran affirms that faith must be a matter of personal conviction rather than coercion, as evident in the verses “There is no compulsion in religion” (2:256) and “The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve” (18:29). These verses demonstrate an Islamic endorsement of free will and freedom of conscience, essential components of a liberal mentality.
Another area of convergence is the Quran’s emphasis on reason and rational inquiry. The Quran repeatedly calls for the use of reason (‘aql) and reflection (tafakkur), as seen in the verses “Do they not reflect within themselves?” (30:8) and “Will you not reason?” (2:44). This intellectual openness aligns with the liberal spirit of critical thinking and rational debate, highlighting the importance of intellectual curiosity and exploration in Islamic tradition.
Finally, the Quran’s emphasis on justice and human dignity is a core principle that resonates deeply with liberal values. Justice (‘adl) is a fundamental Quranic principle, irrespective of a person’s faith or background, as evident in the verse “O you who have believed, be persistently standing firm for God, witnesses in justice, and do not let the hatred of a people prevent you from being just” (5:8). This commitment to justice and human dignity is a testament to the Quran’s enduring relevance and its ability to inspire and guide individuals in their pursuit of a more just and compassionate society.
This notion of justice aligns with liberal values of fairness, human rights, and equality. The Quran provides a moral foundation for rights and liberties rooted in divine justice rather than secular humanism. Social responsibility and collective well-being balance individual autonomy, preventing the excesses of Western hyper-individualism. Ethical governance, as envisioned in the Quran, seeks justice and public welfare without necessarily replicating Western models of democracy.
The Misunderstood Battle Against Liberalism
Liberal mentality is not tied to a specific ideology but represents a mind-set characterized by openness, flexibility, and adaptability. It prioritizes compassion, inclusivity, and the reinterpretation of principles in light of evolving human values. A liberal-minded individual challenges rigid systems and dogmas, seeking to harmonize tradition with contemporary ethical standards. The distinction between liberalism and liberal mentality can be likened to the difference between a river and rain. Liberalism, like a river, has a defined course and structure, shaping the landscape of history. Liberal mentality, like rain, is fluid and adaptable, nourishing diverse ideas and perspectives without being confined to a single path. This analogy underscores the complementary nature of these concepts, even as they differ in form and function.
Many religious groups, including some Muslim organizations, view liberalism as a threat to traditional beliefs and practices. This fear often stems from conflating liberalism as an ideology with liberal mentality as a perspective. Instead of engaging critically, these groups resort to alarmist tactics, labelling progressive thought as heretical or dangerous.
In their efforts to counter perceived ideological invasions, some religious institutions engage in what can be described as a “liberal witch hunt.” This reactionary approach stifles intellectual diversity and discourages critical thinking, ultimately harming the very communities they seek to protect. Such resistance mirrors the dynamics of Islamophobia, where fear of the unfamiliar leads to marginalization and exclusion.
Quranic Values and Liberal Principles
The Quran, the sacred scripture of Islam, enshrines values that resonate deeply with liberal principles. A closer examination of these values reveals a profound convergence between Quranic teachings and liberal ideals.
One of the fundamental principles upheld by the Quran is equality. In a world where discrimination and prejudice were rampant, the Quran unequivocally rejected all forms of discrimination based on race, gender, or social status (49:13). This emphasis on equality is a cornerstone of liberal thought, which advocates for the equal rights and dignity of all individuals.
Closely tied to the principle of equality is the concept of fraternity. The Quran promotes fraternity by emphasizing the unity of humankind (49:10). This sense of brotherhood and shared humanity is a liberal ideal that transcends cultural, linguistic, and geographical boundaries.
The Quran also enshrines human dignity as an inherent right granted by God (17:70). This sacred trust is a fundamental liberal principle, which recognizes the inherent worth and dignity of every human being.
In addition to these principles, the Quran commands the establishment of justice and the eradication of injustice (4:135, 5:8). Social justice is a divine mandate that requires individuals to work towards creating a more just and equitable society. This emphasis on social justice is a core liberal value that seeks to address the systemic inequalities and injustices that plague societies.
Finally, the Quran mandates economic equity through zakat and the prohibition of exploitative practices like usury (59:7). This emphasis on economic justice is a liberal principle that seeks to promote greater economic equality and fairness.
In conclusion, the Quranic values of equality, fraternity, human dignity, social justice, and economic justice resonate deeply with liberal principles. These shared values highlight the potential for convergence and cooperation between Islamic and liberal traditions.
The Conflation of Liberal Mentality and Liberalism as a Political Ideology
Many Muslim-majority countries struggle with secularism, pluralism, and individual freedoms due to entrenched orthodoxies that resist liberal interpretations of Islam. For example, in Kerala, progressive Muslim youth face backlash from conservative organizations that view their openness as a threat to tradition. This tension highlights the need for thoughtful engagement with progressive ideas.
The ideological conflict between Gandhi and Godse illustrates the tension between liberal and fundamentalist worldviews. Gandhi’s vision of unity and pluralism clashed with Godse’s rigid fundamentalism, resulting in tragic consequences. This dynamic is not unique to Hinduism but is also present within Islam, where progressive voices often face opposition from traditionalists.
Rather than suppressing liberal interpretations, religious communities should engage with them thoughtfully. Progress should be navigated as a current that can lead to a more just and humane society, rather than feared as a storm that erodes tradition. The Quranic emphasis on critical thinking and reflection (3:190-191) supports this approach.
Muslim conservative scholars often level the accusation that reform efforts are tainted by “liberalism as a political ideology” in an attempt to discredit and undermine any attempts at modernizing or reinterpreting Islamic principles. This accusation serves as a powerful tool to maintain the status quo and stifle critical thinking within Islamic discourse. By conflating liberal values with Western political liberalism, conservative scholars create a false dichotomy that delegitimizes meaningful reform efforts.
At the heart of this issue lies the conflation of two distinct concepts: liberal mentality and liberalism as a political ideology. While liberalism as a political ideology refers to a specific set of policies and institutions rooted in Western historical and philosophical contexts, liberal mentality encompasses values such as critical thinking, intellectual curiosity, and individual freedom—values that are not inherently Western but are universal human aspirations.
Muslim conservative scholars often fail to distinguish between these two concepts, thereby discrediting any attempt to promote liberal values as an effort to impose Western-style liberalism. This conflation results in a rigid and defensive stance that perceives any call for intellectual dynamism or ethical reconsideration as a betrayal of Islamic tradition rather than an effort to revitalize it.
The Accusation of Liberalism
The accusation of liberalism has far-reaching implications for Muslim reformers, effectively stifling critical thinking, discrediting reformers, and maintaining the status quo.
By labelling reform efforts as liberal, conservative scholars create a chilling effect that discourages intellectual exploration. Many fear backlash or ostracization, leading to a stagnant intellectual climate where scholars are reluctant to challenge established views or explore new ideas. This atmosphere of fear and intimidation prevents the free exchange of ideas, hindering the development of fresh perspectives and innovative solutions.
Furthermore, the accusation of liberalism undermines the credibility of reformers, making it difficult for them to gain traction and build support. Reformers are often painted as agents of Western influence rather than sincere believers striving for the ethical and rational advancement of Islam. This characterization not only damages their reputation but also creates suspicion among potential supporters, making it challenging for reformers to mobilize a movement for change.
Ultimately, the accusation of liberalism serves to maintain the status quo, allowing conservative scholars to maintain their grip on Islamic discourse. By discrediting reform efforts, they can resist any attempts to modernize or reinterpret Islamic principles, ensuring that outdated interpretations remain dominant, even when they fail to address contemporary realities. This stagnation prevents Islam from adapting to the changing needs of Muslims and the world at large, hindering the faith’s ability to provide meaningful guidance and wisdom in the modern era.
The legacy of colonialism significantly contributes to the complexities of the Muslim experience. The subjugation of Muslim societies by European colonial powers, including Britain, Spain, Portugal, and France, fostered a profound perception: that Western missionaries served as instruments of colonial domination, advancing a civilizational agenda rooted in “liberal secularism, imperialistic tendencies, dehumanization, domination, and meaninglessness.” (Sardar, p.77–95). This perception became deeply entrenched in the collective Muslim consciousness, giving rise to persistent anti-Western sentiment. The ongoing manifestations of neo-colonialism continue to reinforce this sentiment, perpetuating a cycle of mistrust and hostility.
The Young Ottomans: Pioneers of Islamic Liberal Interpretation
The Young Ottomans were a pioneering group of Ottoman intellectuals who emerged in the 1860s, advocating for a liberal agenda that harmonized with Islamic norms. They were distinct in their Islamic rather than secular, “Ottomanist” rather than nationalist, and progressive rather than revolutionary approach.
The group’s prominent leader, Namık Kemal, critiqued Sultan Abdulaziz’s 1868 speech, which implied that the people’s rights were granted by the sultan’s generosity. Kemal argued that the people’s rights, like divine justice, are immutable. (Mardin, p.119) He also found the basis for representative government in the Quranic principle of shura, requiring mutual consultation for community matters.
According to Kemal, the Tanzimat edict of 1839 was a good start, but the empire needed “a charter for the Islamic Caliphate,” which would fully establish “freedom of thought, sovereignty of the people, and the system of government by consultation.” (Lewis, p.167)
In 1868, the Young Ottomans started to publish a newspaper called Hurriyet (Liberty). In it, they articulated “an unmistakable liberal critique of government action, and a programme of constitutional reform.” (Lewis, p.149) Notably, they made such proposals not for a secular but for an Islamic agenda. The earliest decades of Islam, the Young Ottomans argued, had seen proto-democratic and proto-liberal elements, which Europe developed further, while the Muslim world neglected them.
As the first movement in the Muslim world to devise a modern ideology inspired by Islam, the Young Ottomans’ ideology was distinctly liberal. They represented the best example of the liberal tradition in the Ottoman Empire, devising an ideology that was both liberal and Islamic.
Sultan Abdulhamid’s thirty-year absolutist rule, which lasted until 1908, ushered in a new phase of Ottoman history. Although the liberal democratic spirit faced a setback, Abdulhamid continued modernization, making positive advances in education, legal reforms, and economic development. He also admired Western civilization and advised fellow Muslims to learn from Christians’ efforts to rid their faith of dogmatism. (Karpat, p.17).
How to Overcome the Barriers of Reform?
To break free from the restrictive framework that has stifled Islamic reform, it is essential to adopt a multifaceted approach that distinguishes between liberal mentality and liberalism as a political ideology, promotes critical thinking and intellectual curiosity, and fosters inclusive and respectful dialogue.
Firstly, Muslim scholars must recognize the difference between promoting liberal values and advocating for Western-style liberalism. Acknowledging this distinction can foster reform without triggering defensive reactions rooted in anti-colonial sentiment. By decoupling liberal values from Western ideology, scholars can demonstrate that reform is a deeply Islamic endeavour, driven by a desire to uphold the Quran’s emphasis on justice, compassion, and human dignity.
Secondly, promoting critical thinking and intellectual curiosity is crucial for cultivating a culture that values liberal mentality without being tied to a specific political ideology. By encouraging intellectual exploration and Quranic hermeneutics that emphasize human well-being and ethical progress, scholars can create a rich and nuanced understanding of Islamic principles. This approach helps to illustrate that reform is not a betrayal of Islamic tradition but rather a necessary step toward realizing the Quran’s vision of a just and compassionate society.
Finally, fostering inclusive and respectful dialogue is essential for bridging the gap between conservative and reform-minded scholars. By creating spaces for scholarly debates and discussions, rather than outright dismissal, scholars can engage with each other’s perspectives and develop richer interpretations that honour both tradition and contemporary needs. This approach builds trust and fosters a sense of shared purpose among scholars, ultimately paving the way for a more vibrant and inclusive Islamic discourse.
By breaking down these barriers, Muslim scholars can pave the way for a more nuanced and contextualized understanding of Islamic principles—one that balances tradition with the needs of the modern world. Reform is not a deviation from Islam; rather, it is a reaffirmation of Islam’s dynamic and evolving nature. By resisting the simplistic equation of reform with Western liberalism, the Muslim world can foster an intellectual culture that is both faithful to its heritage and responsive to contemporary challenges.
The distinction between liberal mentality and liberalism as a political ideology is crucial for understanding the complexities of modern thought. While political liberalism seeks to establish a structured world order, liberal mentality represents a flexible, humanistic approach to interpreting principles. Through a Quranic lens, we see that many liberal values—such as equality, fraternity, human dignity, social justice, and economic justice—are deeply rooted in Islamic teachings. By embracing these values, we can foster a society that is both progressive and faithful to divine principles. The Quranic emphasis on universal moral values offers profound insights into addressing global injustices and promoting a world of peace, dignity, and shared prosperity.
Bibliography
Karpat, Kemal H. ed., Ottoman Past and Today’s Turkey, Leiden: Brill, 2000
Lewis, Bernard, The Emergence of Modern Turkey, London: Oxford University Press, 1961
Mardin, Serif, The Genesis of Young Ottoman Thought: A Study in the Modernization of Turkish Political Ideas, Princeton, NJ: Princeton University Press, 2000
Sardar, Ziauddin, 1991, The Ethical Connection: Christian–Muslim Relation in the Postmodern Age, Islam and Christian Muslim Relations 2 (1): 77–95
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. He can be reached at [email protected]