Islam and liberation psychology: A pillar of psychological struggle in occupied Palestine

Liberation psychology is a revolutionary approach in the field of psychology that goes beyond traditional therapy to focus on addressing the social and political roots of oppression and injustice. It is a direct response to the suffering of colonised and oppressed people, aiming to free the mind and soul from the destructive effects of colonisation and occupation. In Palestine, where people live under the burden of occupation, liberation psychology becomes a pressing necessity to confront injustice and its psychological and social effects. This approach is not limited to individual psychological dimensions but is deeply intertwined with the struggle for freedom and justice in the societies where people live.

In Palestine, Islamic principles emerge as a fundamental pillar that enhances this form of liberation. Islam, with its teachings that call for justice, equality and the rejection of oppression, aligns with the goals of liberation psychology in building resistant societies that strive for dignity and liberation from all forms of tyranny. Islam carries within it a comprehensive liberation message that extends to multiple aspects of human life, from the liberation of the soul and psyche to the liberation of society from injustice and tyranny. Liberation is fundamental in Islam and contributes to building individuals and communities on the values of justice, dignity and perseverance in the face of oppression. As a psychiatrist, I cannot comprehend the endurance, resilience and steadfastness of the Palestinian community in the face of all the challenges we experience without recognising the pivotal role Islam plays in the culture of the society. The glorification of martyrs and the hope of meeting loved ones in the afterlife help people endure loss and grief when the tools of psychiatry and all forms of therapy fall short in alleviating the deep psychological wounds.

Liberation in Islam forms an important foundation for the emergence of liberation psychology that focuses on addressing the causes and effects of injustice on mental health. Islam is a religion that elevates the value of human dignity and defends human freedom on all levels. Allah says in the Qur’an: “And We have certainly honoured the children of Adam” (Al-Isra:70). This verse reflects how human dignity is at the core of Islam’s message, where it must not be violated under any circumstance. Islam came to liberate humanity from all forms of enslavement, not only physically but also intellectually and psychologically.

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Liberating the self from psychological constraints and pressures is an integral part of the Islamic message. The Qur’an encourages liberation from fear and dependence on oppressors, urging believers to rely on Allah (SWT) and trust in themselves. Allah (SWT) says: “So fear them not, but fear Me, if you are [indeed] believers” (Al-Imran:175). This verse directs Muslims to rid themselves of the psychological fear that forces of oppression may instil in them, affirming that true fear should be of Allah (SWT) alone, opening the door to freeing the soul from subjugation.

Muslims also consider resisting injustice a religious and moral duty. In Surat An-Nisa, Allah (SWT) commands the believers to uphold justice and testify to the truth even in the most difficult circumstances: “O you who have believe, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves” (An-Nisa:135). This verse places a great responsibility on Muslims to achieve justice and oppose oppression.

Prophet Muhammad (peace be upon him) reinforced this principle in his statement: “The best jihad is a word of truth in front of a tyrannical ruler” (reported by Al-Tirmidhi), highlighting that jihad is not only through arms but also by confronting tyranny and oppression with words and taking a stand against injustice, which can be a cornerstone of liberation psychology.

Islam as a revolution against the social structures of pre-Islamic Arabia

At the time of Prophet Muhammad’s (PBUH) mission, the Arabian Peninsula was living under rigid and harsh social structures characterised by class discrimination, economic exploitation, racial oppression and tribal violence. These structures bolstered the authority of the elite and depended on the enslavement and exploitation of the weak. Islam came to revolt against these social structures and establish a new society based on justice and equality.

The most prominent aspect of the Islamic revolution was the dismantling of class and tribal distinctions, as Prophet Muhammad (PBUH) declared in his farewell sermon: “O people, your Lord is one, and your father is one. There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of a white over a black, nor of a black over a white, except by piety” (reported by Ahmad). This revolutionary proclamation dismantled the social discrimination structures of pre-Islamic times and laid the foundation for a society based on equality among all people.

Islam also revolted against slavery, making piety and good deeds the true measure of a person’s worth, regardless of their lineage or social class. The Qur’an sets “freeing a slave” (Al-Balad:13) as one of the deeds that draw a person closer to Allah. This social revolution was not just material liberation but also psychological and intellectual liberation, freeing minds and hearts from the shackles of discrimination and oppression.

Contemporary Islamic liberation leaders

The liberation values of Islam were embodied in the lives of many leaders who used Islam as a tool for liberation from injustice and oppression. Here, we mention some leaders from our modern history, who presented different yet complementary models of how to employ Islam in the struggle for freedom and justice.

Malcolm X was one of the most prominent leaders and activists in the civil rights movement in the United States. He was born in 1925 and was killed in 1965 in New York. Malcolm X grew up in a challenging environment, where his family faced racial persecution after his father was killed in an incident believed to have racist motives, and his mother suffered psychological crises. His life deteriorated and he became involved in crime and spent time in prison. During his imprisonment, he embraced Islam, began to reshape his life and thinking, and became a prominent symbol of the struggle for Black rights. He was known for his bold and outspoken stance against racism and oppression. He called for pride in Black identity and for the economic and political independence of Black people in the United States. He later adopted a global perspective and began advocating for cooperation between races and for human rights on a broader scale until he was assassinated on 21 February 1965, while giving a speech in New York. Notably, he visited the Khan Yunis camp in 1964, wrote an anti-Zionist article, and met with Ahmad Shukeiri, the first president of the Palestine Liberation Organisation (PLO). Despite his early death, Malcolm X’s legacy remains alive, and he is still considered one of the symbols of the struggle for justice and human dignity.

Before him, there was Abdul Rahman Al-Kawakibi, the Syrian thinker and reformer who was one of the pioneers of the Arab Renaissance. Born in the mid-19th century in Aleppo, Syria, he came from a prestigious and well-known family. He studied religious sciences, languages and modern sciences, which helped him become an influential figure in Arab and Islamic thought. Al-Kawakibi was known for his bold stances against tyranny and injustice, especially against Ottoman despotism that dominated the Arab world at the time. He called for political, social and religious reform and believed that despotism was the cause of the decline of the Islamic nation. Thus, he focused on critiquing absolute authority and called for the establishment of a free and just society based on the principles of consultation (shura) and democracy. His most famous work is the book ‘The Nature of Tyranny and the Struggle Against Enslavement’, which is considered one of the most important texts in Arab political thought. In it, he analysed the nature of tyranny, its negative effects on society, and offered insights on how to confront and eliminate it.

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Ali Shariati was an Iranian thinker and reformer, regarded as one of the influential figures in modern Islamic thought. Born in 1933, his father was a religious activist and intellectual, which had a significant impact on Shariati during his early years. He studied sociology at the University of Mashhad in Iran and completed his higher studies at the Sorbonne in Paris, where he was influenced by Western philosophers and thinkers. This exposure helped him develop his own intellectual vision. Shariati was known for his reformist thought, calling for the reinterpretation of Islam in line with contemporary social and political issues. He focused on reviving Islam as a liberation force against injustice and tyranny. He viewed Islam as a religion that promotes social justice and equality. Shariati authored many books and lectures that influenced the younger generation of Iranians, playing a significant role in shaping the revolutionary consciousness that contributed to the Iranian Revolution of 1979. His most famous works include ‘Return to Self’, ‘The Creation of a Revolutionary Self’ and ‘Religion Against Religion’. To this day, Shariati is regarded as a symbol of Islamic intellectual renewal and a proponent of liberating Muslim peoples from tyranny and injustice. In his book ‘History of Civilization’, Shariati wrote: “When Palestine is erased from existence, and Jerusalem is occupied, and we hear only a few voices from our scholars, all religious narratives and slogans will become a set of words that mean nothing.”

From South Africa, Farid Esack emerged as an Islamic scholar and human rights activist. He is considered one of the most prominent contemporary Islamic thinkers working at the intersection of religion with social justice and human rights. Born in 1956, he lived his youth during the apartheid era in South Africa, which significantly influenced his thinking and political activism. Esack founded the “Muslim Justice Movement” in South Africa, which worked to combat apartheid from an Islamic perspective, focusing on resisting injustice and oppression. He was also a supporter of women’s rights and participated in discussions on religious and intellectual reform in the Muslim world, making him a prominent voice in this field. In addition to his political and social activism, Esack has held academic positions at several universities around the world, including Harvard University, and is known for his research that combines Islamic studies with human rights issues, gender equality and democracy. Through his works and speeches, Esack called for applying the values of justice and human dignity in Muslim society, emphasising the importance of positive interaction between Islam and global human rights principles. He remains active in advocating for Palestinian rights.

Many Islamic leaders have shown how Islam can be a driving force for liberation from oppression and tyranny. Islam is not just a religion; it is a liberation message that calls for justice, equality and solidarity with the oppressed. Islamic history is filled with honourable examples of leaders who stood up to tyrants with the strength of faith and the courage of their convictions. Those values are still alive today in the struggles of oppressed peoples. While some are shackled by fear and submission, Islam continues to inspire souls toward liberation and resistance, so that truth remains steadfast and justice remains the highest goal, worthy of all life’s sacrifices.

The views expressed in this article belong to the author and do not necessarily reflect the editorial policy of Middle East Monitor.