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

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International Journal of Civil Engineering and Technology (IJCIET)
Volume 9, Issue 11, November 2018, pp. 415–424, Article ID: IJCIET_09_11_041
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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

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.

Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman
3. ASPECT OF LIBERALISM
Thinking liberally means thinking freely and openly, thinking with tolerance, open-
mindedness 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

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.

 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.

 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

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.
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