AN OVERVIEW OF HUMAN NATURE (FITRAH) AND LIBERALISME IN ISLAMIC PERSPECTIVE

International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 11, November 2018, pp. 415 424, Article ID: IJCIET_09_11_041 Available online at http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=9&itype=10 ISSN Print: 0976-6308 and ISSN Online: 0976-6316 IAEME Publication Scopus Indexed AN OVERVIEW OF HUMAN NATURE (FITRAH) AND LIBERALISME IN ISLAMIC PERSPECTIVE Ahmad Munawar Ismail* Centre for Aqidah and Global Peace, Faculty of Islamic Studies Universiti Kebangsaan Malaysia 43600 Bangi, Selangor Wan Kamal Mujani Centre for The Middle East and Nusantara, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor Zaizul Ab Rahman Centre for Aqidah and Global Peace, Faculty of Islamic Studies Universiti Kebangsaan Malaysia 43600 Bangi, Selangor *Corresponding Author ABSTRACT Human Nature (Fitrah) and Liberalism two aspects that have become important debated topics in Malaysia. This paper discusses these two aspects based on the observation of result analysis from several conducted research. In addition to that, the discussion in this paper will also examine where the ideologies are placed in the media in today s era of 4iR. This paper is written based on the research that was conducted qualitatively which involved historical and content analyses. The findings show that the liberal ideology moves concurrently with the dissemination of the secularism ideology. Its widespread growth is inline with the rapid development of communications media in the era of 4iR. If this is not contained in its early stages, it can be one of the factors that contribute to the rise of extremist-minded society. The implication is that the religious harmony in this country will be affected as well as the level of unity between different races and ethnicities. It is therefore the responsibility of all parties, whether individuals, societies or government agencies in various ministries to figure out the best solution to curb the spread of these two aspects. Key words: Human Nature (Fitrah); Liberalism; Media; Islam Perspective. Cite this Article: Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman, An Overview of Human Nature (FITRAH) and Liberalisme in Islamic Perspective, International Journal of Civil Engineering and Technology (IJCIET) 9(11), 2018, pp. 415 424. http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=9&itype=11 http://www.iaeme.com/ijciet/index.asp 415 editor@iaeme.com

An Overview of Human Nature (FITRAH) and Liberalisme in Islamic Perspective 1. INTRODUCTION In Malay, think means the ability to consider based on one s knowledge, memory and experience when making a decision. It has existed not only since the days of Muktazilah, or in the age of Western enlightenment or during the reign of Bung Soekarno or in the era of the Pakatan Harapan administration but it exists naturally and is primitive since the prehistoric times. Humans begin to have instincts and the sense of thinking when they are naturally in need of strength to continue their survival, politics or socializing. However, they recognize they are weak and at any time can be debilitated by another extraordinary "force" that they themselves cannot determine what it is and where the "force" is. Thus they think liberally in tracking it (Ahmad Munawar et al 2018). The lack of resources limits the humans ability to think about it, causing humans at that time to err in interpreting the "force" which then led them to place the "force" on objects that they imagined freely and liberally. The imagination of the "force" was then named as God. God is symbolized by something great and tremendous. It usually begins through the observation of the human groups on the quality and the greatness of a human being or a particular object which then produces feelings of extreme admiration. This attitude is then followed by the act of worship and eventually leads to them turning what they admire and worship into God.This article is about liberalism, extremism and media in the era of convergence. This discussion is a result of research on this issue within the context of Malaysia (Ahmad Munawar et al 2018). The discussion is divided into three sections, which are liberalism, extremism and media in the era of convergence. This paper is a result of the personal examination of the author through numerous research on related issues. 2. HUMAN NATURE (FITRAH) Human nature (fitrah) and the development of human civilization alter the attitude, values and beliefs of man to God (Norashibah et al 2018; Zaizul et al 2018; Ahmad Munawar et al 2018). The factor of intermixing culture and customs between groups of people results in the increased imaginations of God and puts them at a level that is better than in prehistoric times. However, there is still a void in human nature because it is observed that the imaginings of "God" change according to culture and race. Islam arrives to correct the way people think. Islam fulfills human nature with cogent facts that convincingly speak to their natural human instinct. Islam brings the real meaning of God. Thoughts about God come with its own set of discipline. It cannot be liberalized recklessly. God in Islam is the essence (dzat) that is Most High. He is the Creator that is Most Knowledgeable. God is conceptualized as the One and the Almighty. The discourse about God, the attributes of God and all that pertains to the divinity of God is called Aqeedah (matters of faith) (Nur Liyana et al., 2014; Rafiza et al 2018; Zaizul et al 2018). Thus, explicit and implicit liberalism existed before the arrival of Islam and after its advent until day. It is instinctual, a naturally-driven impulse and thought activity that is based on knowledge, memory or human experience that does not try to acknowledge and respect God properly and fully appreciate the things pertaining to the divination of God (Mohd al Adib et al 2012; Nurul Alieya et al 2018; Jaffary Awang et al 2018). It is rational in nature, its truth is relative and its framework is determined by the culture, needs and interests of either an individual or group of people. It exists in all human thought whether consciously or subconsciously. Liberal-minded people are of no difference with the primitives, if they do not make Islam as their guidance. They can communicate with people, socialize, be involved with politics, produce literary work or anything else that may prolong their survival but they will never be able to connect with God because they fail to seek and connect the nature of humanity within themselves with the Creator of the human nature. May Allah forgive us and give guidance (hidayah) to all of us. http://www.iaeme.com/ijciet/index.asp 416 editor@iaeme.com

Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman 3. ASPECT OF LIBERALISM Thinking liberally means thinking freely and openly, thinking with tolerance, openmindedness and not out-of-date (not confined to one specific school of thought). It is also referred to as a structure of thought that encompasses almost all aspects of human life including social, cultural, political, educational, economic and religious (Andian Husaini 2006; Salina et al 2018; J W Azreena et al 2012; Mutsalim et al 2016). From a political point of view, liberalism is a mindset that centers on an individual considered to have a right in government administration; including respect to equality rights, rights of expression and act and freedom from religious and ideological ties (Blackburn, S. 1996). In the social context, liberalism is defined as a social ethic that defends liberty and equality in general (Coady, J. & Huckin, T. 1997). Liberalism also refers to an individual s intentions as creator and determinant of action. What this means is the success and failure of a person is determined by his own actions and choices of actions. The fact is, humans have the freedom in their life where they are liberated human beings (Ridha Aida 2005). Liberalism from a religious perspective refers to the thought that attempts to liberate Islam from any ties of Islamic law by interpreting, developing or denying any proof of the law in order to conform to Western philosophical ideas. Its formative encompasses all aspects of human life including education, religion and social. It adheres to rational concepts, openness and intellectual freedom (Asri et.al. 2006; Wan Adli Wan Ramli 2012; Jaffary Awang et al 2018; Zaizul et al 2018). This group of thinkers establish their arguments using basic human rights and evidence of scientific discovery as the benchmark and orientation to reject all religious interpretations if these interpretations are contradictory and against their way thinking (Lukman Hakim & Mohd Nasir Omar 2011). According to Abbas Mansur Tammam (2016), liberalism is a criticism of the call to recognize the Shari'a as a legal basis. This group has an agenda to liberate people from various domination that restrict and obstruct the freedom of expression and desires, such as matters pertaining to halal-haram or can-or-cannot that is regarded as a major hindrance to human freedom. This is because in liberalism, legal products are entirely submitted to the will of the people. In this paper, the general definition and the definition from the theological and religious perspective is fundamental to the argument of liberalism issues which are the subject of the research and discussion. 4. LIBERAL ISLAM One of the most popular labels which became the topic of discussion on Islamic thought in Malaysia is Liberal Islam. Is he Liberal Islam? The term Liberal Islam was first introduced by Asaf Ali Ashgar Fyzee (1959) in his article "The Reinterpretation of Islam" to replace the term Protestant Islam. Protestant Islam is a term revived by a liberal-minded group that tried to associate what happened in the Christian tradition in Europe with the Islamic reformist movement. However it is difficult to find the exact description of these connection as the discussion about it seemed to have stopped. Two prominent figures that are often associated with in any study on Liberal Islam in Malaysia are Leonard Binder and Charles Kurzman. The term Liberal Islam was adopted in Leonard Binder s book (1988) entitled "Islamic Liberalism: A Critique of Development Ideologies" which was published by the University of Chicago Press and also by Charles Kurzman (1998) in his book "Liberal Islam: The Source Book, published by Oxford University Press, New York. Leonard Binder (1988:1) stated that Liberal Islam refers to an individual or a group of Muslims that adheres to the non-textual interpretation of the Quran, meaning the interpretation of the Qur'an must be based on the exploration of the essence of the meaning of the verse, not what is written explicitly within the text. Such exploration are considered to be adaptable to the evolution of times. This interpretation is seen by some intellectuals as his http://www.iaeme.com/ijciet/index.asp 417 editor@iaeme.com

An Overview of Human Nature (FITRAH) and Liberalisme in Islamic Perspective attempt to associate what happened to Christianity in the West with Islam. In this regard, Leonard Binder (1988:2) explained, the West has misunderstood the idea of liberalism that was introduced. According to him, what he meant to propagate was the Concept of Liberal Politic. This concept, among others, is to inculcate mutual respect between Christians and believers of other faiths. This attitude can be achieved through the process of intellectual discourse that is participated by people from various religions and beliefs in a state of pluralistic society. The goal is to find a midpoint that can be used to ensure religious harmony and unity within a country. Liberal politics can only be achieved when the relevant state has first applied liberal thought patterns to the people in the country. Liberal thinking is a rationale-based thinking or a thinking that is contrary to traditional thinking or totally different from fundamentalist thinking. According to Binder, traditional or fundamental thinking is a thought based on belief and tendency to certain ideologies and knowledge. It is not objective because it does not go through the testing process and at the same time has the possibility to reject the rationale on which it is the most obvious source of knowledge. Ibrahim Abu Rabi' in his commentary on Binder's book also concluded the same by quoting Binder's statement as follows, Binder maintains that liberalism is not only rational, universal, and politically feasible, but that it is the only alternative to the political and moral predicament of the Third World, especially the Muslim World (Leonard Binder 1988:2). According to Ibrahim (1994), in Binder s book, he consistently defends his opinion that liberalism is not merely a rational, universal or politically easy to implement issue, but is an alternative solution for developing Islamic countries to solve the country's political and moral problems. 5. SECOND FIGURE ON LIBERAL OF ISLAMIC PERSPECTIVE The second figure who often becomes a source of reference for researchers on Liberal Islam is Charles Kurzman. Unlike Binder, Kurzman (1998) sees Liberal Islam from a wider perspective that includes political issues, democracy, economy, basic human rights, gender equality, religious interpretation, pluralism, freedom of thought, opposition to theocracy, the fight for women's rights and non-muslims rights, freedom of thought and ideas of progress and advancement. For Kurzman (1998: xvi), there are two variants of thinking amongst Muslims. Firstly, the custom-based Islam which is a group of Islamic society that combines traditions of the region with general customs that take place in the Islamic world. In this case, universal Islamic doctrines are combined with local customs. The term is also referred to as "Traditional Islam", and secondly, Islamic revival or what is also called as Islamism, Fundamentalism and Wahabism. This thinking is considered to be the thought that attacks the customary interpretation that gives less attention to the core of Islamic doctrine. Islamic revival has a tendency to lean towards the practice of textualism and Arabism. Hence, Liberal Islam according to him is an individual or group of Muslims who are critical of the customs and traditions of Islam which have been proclaimed to be a factor in the deterioration of the Muslim ummah. They also have the desire to make Muslims more progressive by applying Islamic values that are in line with the values of Western liberalism. It is clear that the views of both figures in their work on Liberal Islam can be stated as follows, which are, The two figures agree that the principles of Liberal thinking are rationality and freedom of the individual. This way of thinking is the result of what has happened in history and during the European Dark Ages when faced with the regime of church authority as previously mentioned. http://www.iaeme.com/ijciet/index.asp 418 editor@iaeme.com

Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman Rationale-based and individual-based thinking develops through the basis and dominance of secularism (separating religion with world affairs) which is characterized by them as the important factor for the development of a country, including the Islamic world. The two figures also agree that anti-liberal groups are groups that thinks scripturally or textually against religious texts without taking into consideration text-related matters such as context and texts background. The two figures attach certain titles to anti-liberal groups such as Binder labeling anti-liberal groups as "traditionalist Islam" or "fundamentalist Islam", while Kurzman called it "Revivalist Islam" or "Wahabi". From a research perspective in Malaysia, one conclusion that can be made about liberal Islam is that the concept is not much different from the definition advocated by the Westerns. For liberal Islam researchers in Malaysia, the rational and the individual freedom indicators that form the foundation of this ideology is totally against the principles and teachings of Islam. The efforts of this group to act "freely" (without the control of any parties) in all matters including religious rights and the right to have Aqidah are their attempts to confuse Muslims and incite humanity crisis to the people of this country; the same crisis that the Western society surreptitiously experience during this current time (al-muslim et al 2018; Ahmad Munawar et al 2018). As we all know, Islam from all perspectives, be it Aqidah, Syariah and Akhlak all have its own principles, manners and strict regulations which are essentially straightforward but not as simple as human beings think. In this case, Seyyed Hussein Nasr (1988) asserted that even in whatever form the discourse is presented be it either liberal or anti-liberal; traditions or modernity, islah (improvement) or tajdid (renewal), al-turath wa al-hadathah, al-asalah wa al-mu'asirah, Islam and secularism, all refer to a core of discussion, which is how we Muslims worked hard to maintain our tradition in confronting the wave of thinking that came along with Western Civilization. 6. DISCUSSION ON LIBERAL IN ISLAM The discussions on liberal, liberalism and liberal Islam from various perspectives at the beginning of this paper leads us to the formation of certain themes that can be attributed as parameters in determining the probability that an individual has liberal thinking or otherwise. In establishing a discussion regarding this theme, this paper will only explain key themes that link Islam with liberal thinking. Liberal thinking in other contexts such as politics, economy, education and others besides Islam will not be explored in the following discussion. Among the key themes we can list are as follows (Ayoub 1984; Binder 1988; Kurzman 1998, Zakaria Stapa et al., 2018; Siti Nur Najiah et al 2018); A liberal thinker is a person who thinks that everyone has the right and equality in speech and act. A liberal thinker is someone who thinks freely and independently or someone who thinks that human thought should not be confined to one school of thought in all structures of human life including social, cultural, political, educational, economic and religious. From a religious perspective in particular, liberal thinkers are of the opinion that humans must free themselves from traditional beliefs because the teachings of tradition are not adaptable nor adjustable according to time and era. From a religious perspective, a liberal thinker is a person who can compromise the Islamic law by interpreting, developing or denying evidences of Islamic law that are not in line with Western thought and philosophy. http://www.iaeme.com/ijciet/index.asp 419 editor@iaeme.com

An Overview of Human Nature (FITRAH) and Liberalisme in Islamic Perspective From a religious perspective, a liberal thinker is someone who thinks that truth is relative or Nisbi. Truth cannot be claimed to be owned entirely by any party or in other words, there is no definite decisions in moral matters (right or wrong). What is right and what is wrong are dependent on each respective observations based on the culture and society of the respective environment. From a religious perspective, a liberal thinker rejects religious authority and grants freedom to every individual to make their own legal decisions (ijtihad) for any religious related problems. A liberal thinker considers the reinterpretation of the Qur'an as necessary and must be conducted without being bounded by any relevant disciplines of knowledge such as Asbab Nuzul, Nasikh wa al-mansukh, the interpretation of the Messenger of Allah, the companions and so forth. The supporter of liberal thinking views the Sunnah of the Prophet (SAW) as only relevant to the Arab society of his time and that the Sunnah are outdated to be practiced in today's age and time. The supporter of liberal thinking is of the opinion that Shariah needs to prioritize freedom and human needs because the Shariah implementation will be different when featured in different and diverse societies. Therefore, Shariah should not violate human rights. These parameters are able to form indicators that can determine whether one is probable of adopting the way of liberal thinking or vice versa. But for an in-depth purpose or meaning, or to state here that those who possess the elements of liberal thinking is liberal Islam, or liberal Muslims or Individuals who try to propagate the ideology of Western liberalism, is not of the author s qualification. Research on this issue has also shown that there are four groups of liberal thinkers in the country. First, the Super Liberal (SULIB). This group thinks liberally, knows about liberalism, defends liberalism, intends to propagate liberalism, forces people to accept liberalism and is antagonistic towards anti-liberalism groups. The second is called Liberal Awam (AWAM). This group consists of two forms, first, those who do not understand liberalism and second, those who have knowledge about liberalism. This second group thinks liberally, has knowledge about Islam, practice the Islamic teachings, does not intend to spread the liberal ideology (liberalism), does not oppose the first liberal group, is antagonistic towards the anti-liberals and is flexible with Islamic law. The third is called Liberal Khas (LEKAS). The group is made up of religious graduates, strongly defends traditions, has knowledge about liberalism, is not against liberal thinking but critical of liberalism, interacts with the first and second groups through intellectual discourses that are based on the principles of Maqasid of Shariah. The fourth is called Anti Liberal and Liberalism (LIHAT). The characteristic of this group is that it opposes all the criteria that are in the three groups of liberal thinkers above. This group comprises of members with various backgrounds, has knowledge of Islam, is anti towards any form of liberal thinking, harsh towards liberal thinkers and is hostile to extreme liberalism. They may have knowledge of Islamic law in Malaysia but they do not have the true and comprehensive background of Islamic studies either from the aspect of faith (Aqidah), law (shariah) and morality (Akhlak). 7. CONCLUSIONS In conclusion, whether it is the Deep Web or the Dark Web, both should be avoided by ignorant public users like us. The mechanism to curb the propagation of propaganda that is organized by individuals or groups hiding behind all these technologies is a collective effort and it requires the cooperation from all parties. Individuals, societies, religious institutions, media agencies and governments should sit together and discuss how to find the best solution to address these problems. At the same time, all must agree that the flow of media content http://www.iaeme.com/ijciet/index.asp 420 editor@iaeme.com

Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman across these various platforms is definite and inherent. Anyone can disseminate any information through various media applications and channels even though various legal acts are established. What is more important is the media users and practitioners. Propaganda content from any doctrine or ideology will not spread on its own unless the user or practitioner of the media itself is affected and intends to disseminate it. In this regard, it is very important that every Muslim personally strives to improve the quality and value of their Aqidah (faith) from time to time through the exploration of knowledge contained in the Quran and Hadith. One needs to understand, appreciate and adhere to the principles of the members of Sunnah Waljamaah. Always interact with scientists and religious scholars if there is anything new and suspicious. Collaborate and contribute to religious institutions on all aspects to strengthen religious harmony in Malaysia. ACKNOWLEDGEMENT This study received the support and funding from the Universiti Kebangsaan Malaysia through the research code UKM Premier Challenge Grants UKM DCP-2017-009/3 and Wasatiyah Centre for Peace Research Grant Scheme (WCP-RES0202018). Appreciation is also conveyed to the Centre of Aqidah and Global Peace, Faculty of Islamic Studies, UKM as well as all those who have made this research a success. REFERENCES [1] Al-Attas, Syed Muhammad Naquib. 2013. Islam and Secularism. Kuala Lumpur: ISTAC. [2] Abbas Mansur Tammam. 2016. Pengaruh Orientalis terhadap Liberalisasi Pemikiran Islam. Journal KALIMAH Vol. 14, No. 1. Hal. 1-12. [3] Abu Khalid Al-Muwahhid (Sapora Sipon & Roslizawati Ramli). 2007. Definition of Da wah. retrieved from https://tazkir.wordpress.com/tag/dr-sapora-sipon/ [6 August 2018]. [4] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida iy Salahuddin (2018). Maqasid Syariah and Safety Aspects in Infrastructure and Health of Education Practices in Malaysia. International Journal of Civil Engineering And Technology (IJCIET). IAEME Publication.Volume 9 Issue 10, p. 820 830. [5] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida iy Salahuddin (2018). Liberalism, Extremism and Media in the Era of Convergence. International Journal of Civil Engineering And Technology (IJCIET). IAEME Publication.Volume 9 Issue 10, p. 831 840. [6] Al-Muslim Mustapa, Zaizul Ab Rahman, Mohamad Zulkifli Abdul Ghani, Mohd Faizulamri Mohd Saad & Faizol Azham Mohamed (2018). Qiraahbot's Prototype Development For An Extensive Reading Activity. International Journal Of Civil Engineering And Technology (IJCIET). IAEME Publication.Volume 9 Issue 9, p. 1494-1503. [7] Al-Bukhari, Abu Abdullah Muhammad bin Ismail. 1400H. al-jami al-sahih. Kaherah: Matba ah al-salafiyyah wa Maktabatuha. [8] Andian Husaini. 2006. Islam Liberal: Sejarah, Konsepsi, Penyimpangan dan Jawapannya. Jakarta: Gema Insani Press. [9] Anderson, A. (2015, May 11). Teenagers spend 27 hours a week online: how internet use has ballooned in the last decade. The Telegraph. Retrieved from https://www.telegraph.co.uk [5 August 2018]. [10] Angel Rabasa. 2007. New World Disorder Different Types of Ungoverned Territories. [11] Aini Maznina A. Manaf & Muhammad Syawal Abdul Rashid. 2014. A Look into How Social Media Can Effectively Spread the Message of Islam. International Islamic http://www.iaeme.com/ijciet/index.asp 421 editor@iaeme.com

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