Freedom of opinion and expression in Islam: Abdel Rahim Ali (12)

A debate between Dr. Ahmed al-Tayyeb, the Grand Imam of Al-Azhar Mosque, and Dr. Mohamed Othman Elkhosht, President of Cairo University, has stirred a wide controversy as the Grand Imam’s replies indicated that renewing the religious discourse in Egypt is only preserved to the Al-Azhar Institution.

The Grand Imam appeared as if he was prohibiting non-Azharite thinkers and intellectuals from practicing independent reasoning at a time the country needs every thoughtful person, and everyone who believes in the necessity of reasoning.

This debate has opened the door for a sincere and honest dialogue that seeks the best outcomes for this nation, as well as intellectual elevation, freedom of thought and human dignity.

We had indicated in the previous articles that after the migration of the Messenger from Mecca to Medina, he faced several patterns of enemies. 

The previous articles also showed that the issue of "freedom of opinion and expression" is a fixed and preserved human right that has been affirmed by the Holy Qur’an and the Sunnah of the Prophet Muhammad.

The previous article mentioned that freedom of opinion and expression suffered a setback at the beginning of the Umayyad era.

During this era, intellectual confiscation appeared, along with the emergence of priesthood in Islam, which was mixed with politics as a religion.

This harsh political and intellectual climate, however,  did not stop the emergence of scholars and thinkers who advocated for freedom and justice.

Contemporary voices of renewal have continued their dedication to the belief in freedom of opinion and expression.

Among these figures we can mention;

Muhammad Abduh:

Sheikh Muhammad Abduh was an Egyptian Islamic scholar, journalist, teacher, judge and the Grand Mufti of Egypt. He was a highlighted figure Muslim reformism in the late 19th and early 20th centuries.

In his book “Islam between Science and Civilization”, Abduh says Islam is based on five principles; the first one be ‘rational consideration’, for consideration is the mean of true faith, while the second principle is to prioritize the mind over the apparent meaning of words if there is a conflict; and the third is to waive excommunication.

Abduh was convinced that if something has a hundred indication to infidelity and one indicating to faith, then the one indicating to faith should be considered.

He said that the two greatest possessions relating to religion that man was graced with were independence of will and independence of thought and opinion.

Abduh considered the fourth principle to be considering the history and stories of Prophets and how God made everything clear and that people should not only contemplate on superstitions and supernaturals.

He believed that practices such as supplicating and seeking intercession by placing intermediaries between God and human beings were all acts of polytheism and heretical innovations.

The fifth and most important principle that Abduh called for was to disregard any kind of religious authority, as Islam itself prohibited it, as it stressed that no human being has the authority to change one’s heart or belief, even the Prophet himself.

Abd Al-Mutaal Al-Saidi:

One of the most prominent Muslim reformists who had been advocating for freedom of opinion and expression. 

Al-Saidi believed that the Quran is the biggest advocate and supporter of freedom of opinion and expression and that it prohibited anyone from forcing people into converting to Islam.

“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.” [22:39]

The aforementioned verse stresses that Muslims are only allowed to fight in case they got fought and oppressed, to protect themselves, homes and religion, not to conquer lands or force anyone to join their religion.

“Fight against them ˹if they persecute you˺ until there is no more persecution, and ˹your˺ devotion will be to Allah ˹alone˺. If they stop ˹persecuting you˺, let there be no hostility except against the aggressors.” [2:193]

“Fight against them until there is no more persecution—and ˹your˺ devotion will be entirely to Allah. But if they desist, then surely Allah is All-Seeing of what they do.” [8:39]

According to Al-Saidi, all the verses commanding Muslims to fight only intended defense and to stop sedition from infiltrating the rows of Muslims.

“And together fight the polytheists as they fight against you together. And know that Allah is with those mindful ˹of Him˺.” [9:36]

“Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair.” [60:8]

Therefore, Islam prohibits oppression and fighting anyone or party unless they attacked or tried to oppress Muslims by driving them out of their homes and religion.

Mahmoud Shaltut:

Shaltut was an Egyptian figure best known for his attempts in Islamic reform. 

He sought to fill a large void in contemporary Islamic thought.. He responded to the questions that preoccupy the minds of Muslims today as he faces the ideas, problems and issues surrounding his world.

In his book “Islamic Beliefs and Code of Laws", he decides that Islam (the Qur’an and Sunnah) acknowledge the legitimacy of individual and collective ijtihad (thinking and contemplating on the true meaning of verses) as he attempted to prove that shari’a law was not an obstacle to modern society, but rather a guide through the changes modern society brings with it. 

He also says in his book that if this nature of Islam indicates anything, it indicates that it is a religion that accommodates sane intellectual freedom, and that it does not stand - beyond its original beliefs and the principles of its legislation - on a single type of thinking, or a single method of legislation.

Mohammed al-Ghazali:

Sheikh Al-Ghazali proves in a long pleading in his book “Human Rights between the Teachings of Islam and the Declaration of the United Nations” that Islam guarantees the rules and guarantees that protect the freedom of the human being, any human being, not just Muslims.

Al-Ghazali asserts that Islam affirms the right to religious freedom, as every person has the right to freedom of belief and freedom of worship according to his belief.

Regarding freedom of thought, belief and expression, which Islam guarantees as a human right, Sheikh Al-Ghazali said that free thinking - in search of the truth - is not only a right, but an obligation as well.

He further stressed that it is the right and duty of every individual to declare his rejection of injustice, without being afraid of confronting an oppressive authority, an unjust ruler, or a tyrannical regime.

Al-Ghazali also said there is no ban on publishing correct information and facts, except for what poses a danger to the security of society and the state, pointing out the the necessity of respecting the feelings of non-Muslims.

Al-Ghazali emphasizes that Islam is with the right of every person to express his opinion on public issues related to his society, and he has the right to criticize and demand correcting the policies and ideas presented in his society.