you apart from God' is manifest."
That is to say, "Freedom springs from belief in God." for, "belief requires not degrading others through tyranny and oppression, and abasing them, and not abasing oneself before oppressors. Someone who is a true slave of God cannot be a slave to others." "That is to say, however perfected belief is, Freedom will shine to that degree."
Bediuzzaman says that Freedom is not to be absolved from all the ties of social life and civilization, "Rather, what shines like the sun, is the beloved of every soul, and is the equal of the essence of humanity is that Freedom which is seated in the felicitous palace of civilization and is adorned with knowledge, virtue, and the good manners and raiment of Islam."
The positive results of Freedom with regard to progress were in part noted above in the Address to Freedom: unity, love of the nation, the end to "personal enmity and thoughts of revenge", and also to extravagance and vice; the elimination of the chains on human thought; the rearing of a new generation of able men to run the country. In another work he says it is Islamic Freedom "which teaches mankind exalted aims in the form of competition for exalted things, and causes them to strive on that way; which shatters despotism; and excites exalted emotions and destroys jealousy, envy, malice, and rivalry, and is furnished with true awakening, the eagerness of competition, the tendency towards renewal, and the predisposition for civilization.... It has been fitted out with the inclination and desire for the highest perfection’s worthy of humanity."
Indeed, Freedom was the means of "the progress of Islam". Bediuzzaman declared that "Freedom is the only way of delivering three hundred and seventy million strong Islam from captivity."41 And that: "The Ottomans' Freedom is the discloser of mighty