It is to the credit of Saudi author Abdulrahman Munif, one of the pillars of modern Arabic narrative, that he focused in his literary works on the core values of human nature, foremost among them the value of freedom. In several works, he linked freedom with the rejection of prisons. He had a unique philosophy when defining prison, asserting that it is not just walls, torturers, and physical suffering but, above all, fear and terror that grip the prisoner’s heart upon learning of his fate even before entering the four walls.

This fear and terror that saturate the soul of the person destined for confinement prevent him from adjusting his behavior, let alone fostering creativity, as the authorities in charge of prisons claim. In reality, instilling fear and terror is a primary objective, part of the broader security goals focused on protecting the penal institution, especially in what are known as maximum-security prisons.

It must be said that prison is a painful and harsh experience for anyone afflicted by it. A person loses their freedom, and negative feelings accumulate within them, manifesting in various behaviors such as anger, aggression, and suicidal thoughts. However, the hope that fills the prisoner’s heart can be the light that illuminates the darkness of the cell, the fuel that nourishes positive energy, granting them the strength to confront hardships and challenges.

Historical records indicate that the experience of the Nazis in prisons was among the worst in human history. Dr. Mohamed Ezzeddin Tawfiq mentioned in his book The Islamic Foundation of Psychological Studies the story of Austrian psychiatrist Viktor Frankl, who was imprisoned in Nazi concentration camps.

It is well-known that, in preparation for world domination, Hitler and his party killed more than 60 million people and established camps that housed anyone opposing the party, along with criminals, the so-called outcasts like the Roma (gypsies), homosexuals, and disabled individuals who, in their view, consumed the nation’s resources without contributing to its economy—a method that defies even the lowest standards of humanity.

The Nazi camps witnessed all kinds of psychological and physical torture. According to available data, it seemed impossible for anyone to survive.

The pressing question for Viktor Frankl, a psychiatrist and concentration camp survivor, was: What kept some prisoners alive despite the suffering that exceeded all limits, while others resorted to suicide?

Frankl concluded in his book Man’s Search for Meaning that the primary reason some prisoners clung to life, despite the overwhelming physical and emotional abuse, was hope. Each prisoner who resisted the challenges envisioned reuniting with their spouses, children, friends, and loved ones.

The giant Alija Izetbegović also spent many years in communist prisons. He never weakened or wavered. Instead, he nourished his soul with hope, defied despair, and wrote his brilliant book Escape to Freedom, expressing his aspirations and dreams for the day he would be freed.

To understand the pure essence of hope, look at the six Palestinian prisoners sentenced to life imprisonment, including Zakaria Zubeidi and Mahmoud Al-Arda. They were held in the maximum-security Gilboa Prison, which is under intense surveillance and equipped with sensors that detect vibrations inside. Yet, driven by hope, they took action. A spoon in their hands turned into a mighty tool, and they executed a meticulously planned escape, proving to the world that there is no such thing as fantasy. Everything becomes a reality when it passes through the resolute Palestinian spirit. What was portrayed as fiction in the Palestinian series Al-Rooh (The Spirit) became a reality in The Great Escape from Gilboa Prison.

Indeed, hope is what drives the oppressed, whether free or imprisoned, to endure their miserable reality and cling to the fragile threads of life. However, hope alone is not enough. Many have been defeated by excessive doses of it. Hope must be accompanied by the prisoner’s understanding that hardships are a test from Allah, the All-Wise, intended to nurture patience and submission in all circumstances. Freedom can emerge from the womb of imprisonment, as in the case of Prophet Yusuf (Joseph, peace be upon him).

Hope becomes truly effective only with reliance on Allah and seeking His refuge, feeling His closeness in the midst of darkness. Furthermore, the certainty of a great reward from Allah for enduring hardships lightens the burden on the heart. The stronger the certainty in the heart, the less painful the hardship feels. As for those afflicted with the trial of imprisonment, those who are content will find divine pleasure, while those who are resentful will face anger. The successful are those who persevere and are rewarded as patient ones, choosing for themselves the best of fates!

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Western democracy prioritizes individual freedom above religious and social constraints.

It includes various forms such as political, personal, and social freedoms, rooted in secular principles.

Covers freedom of belief, thought, preferences, and association without harming others.

Absolute freedom can lead to misuse of power and is often influenced by interests and powerful groups.

Unrestricted expression of opinions and ideologies can lead to societal conflicts and challenges.

The concept of freedom in Western democracy transcends everything; there are no religious texts or social norms that stand in the way of personal freedom. For them, freedom means that a person can do whatever they desire without restriction or condition, and that they can work to achieve their own interest, or what they believe is their interest, seeking benefit for themselves.

Sources of Freedom in Western Democracy

The democratic system defines freedom in all its forms, such as political freedom, which means that the people govern themselves or choose their rulers freely; personal freedom; freedom of opinion; freedom of assembly and association; freedom of religious belief; freedom of education; and other personal and social freedoms.

Western democratic system's vision

The Western democratic system's vision of freedom is based on the principles established by secular thought regarding the concept of freedom and its purpose. British philosopher John Stuart Mill asserts that an individual enjoys absolute freedom and can do as they please, without anyone intervening in their affairs or life. The individual alone is responsible for themselves and is the most entitled person to be the guardian of their own conditions—be they physical, mental, material, or moral. It is not permissible to force an individual to perform any task or refrain from any task, claiming that such performance or abstention is in their interest or leads to their benefit or brings them good and happiness, especially when, in the view of others, it is deemed to be the exact truth.

 The Aspects of Freedom Include:

**First**: The sanctities of consciences and the depths of inner thoughts, which necessitates freedom of belief in its broadest sense, freedom of thought, feeling, and the freedom of opinions and inclinations in all matters and discussions—whether practical or scientific, material or moral, religious or worldly.

 Second : Freedom of tastes and preferences; meaning that we are granted freedom to take the paths in life that align with our natures, and do as we wish, provided we bear the consequences that follow. No one should object to this from among our peers, nor should there be any obstacles from them as long as our actions do not inflict any harm upon them, even if in their view, it is evidence of folly or foolishness.

 Third: From that freedom restricted to the individual, there arises the freedom for individuals to unite and cooperate on any matter that does not harm others, as long as those gathering are adults and mature, and have not been coerced or deceived into the assembly. Any community that does not generally respect these freedoms cannot be justifiably described as free, regardless of its governmental form. Furthermore, any society lacking these freedoms in a full, unblemished, and pure manner is not entirely free. This is what the foundational theories of freedom in the Western democratic system dictate.

 A Critical Perspective on Freedom in Western Democracy

Western theories establish the concept of absolute freedom, which is unencumbered by religious texts or social norms. However, this freedom leads to chaos, wherein every individual believes they are free to do whatever they wish and legislate as they please to achieve two objectives: one being power and control, and the second being interest and benefit.

For example, the wealthy may legislate for usury and monopoly, the powerful for tyranny, and those driven by desire may legislate for vice. Furthermore, Western freedom does not adhere to fixed values; rather, it is subject to interests and whims. Consequently, this freedom does not align with truth but instead stands alongside capitalists and influential pressure groups, particularly Zionist groups with their vast political and media influence.

The Satanic Verses

In 1988, after the publication of the book "The Satanic Verses," Muslims in Britain attempted to use the law banning blasphemy against the author Salman Rushdie, but they failed; because the law only punishes blasphemy against Christian sanctities; thus, Salman Rushdie was not violating any British laws when he insulted Islamic sanctities.

In contrast, we see a tremendous success for the political and media influence of Jewish lobbying groups and Zionist organizations. In France, in January 1998, Roger Garaudy was tried for his book "The Foundational Myths of Israeli Politics," and he was fined $20,000. The situation did not end there; Garaudy received several death threats over the phone, libraries that sold his books were attacked until they ceased to do so, and the publisher of the book was physically assaulted, and his library was looted. What value does freedom of thought hold if it exposes its bearer to pressure and terror?!

Additionally, freedom in Western democracy allows for the expression of any opinion, the publication of any ideology, and the promotion of any thought, even if it involves disavowing the homeland, denying God and His messengers, attacking the laws, ethics, and customs of the nation, and ridiculing the principles upon which family and social life is built, without regard for those nations' rights to respect their laws and sanctities. There are many examples of this, such as the criminalization of minarets in Switzerland, and the violation of the sacredness of others through words, images, and offensive films, as happened in Denmark in 2005 and in America in 2012.

The Values of beliefs

This indicates that Western thought is based on elevating its own value while belittling and diminishing the values and beliefs of others under the guise of freedom. Absolute capitalist freedom is merely a ready weapon in their hands that paves the way for them and clears a path to glory and wealth at the expense of others.

Wishes without Restrictions

As for personal freedom, for them it means that a person can pursue their desires and whims, eat what they wish, and do as they please without restrictions or order; this is not freedom, but pure chaos that leads all individuals to ruin. Furthermore, a person who is controlled by their desires and succumbs to their instincts is actually devoid of freedom; they have become a slave to their desires, a captive of their instincts, unable to free themselves from them, to the point of losing their mind and depriving themselves of dignity, yet they claim afterwards that they are free.

Dr. Muhammad Imara states: “And if it is said that freedom consists of not interfering with anyone in their private matters; we say: this is a regression to animalism, and an exit from the limits of humanity. However, true freedom is the demand for rights while respecting limits.”

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(1) Liberty: John Stuart Mill, Translation: Taha Al-Seba'i, pp. 17-21.

(2) Religion and Politics: Dr. Yusuf Al-Qaradawi, p. 60.

(3) Freedom of Expression in the West: From Salman Rushdie to Roger Garaudy: Sharif Abdel Azim, p. 9.

(4) Our Economy: Dr. Muhammad Baqir Al-Sadr, p. 375.

(5) Islam in the Face of Challenges: Dr. Muhammad Imara, p. 23.

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