Liberal Islam: A Historical Appraisal
Md Helal Uddin1*, Md Maruf Hasan2, Akram Uddin1
1 Post-Graduate Researcher, International Institute of Islamic Thought and Civilization, International Islamic University Malaysia, Kuala Lumpur, Malaysia.
2 PhD Student, Department of Usul al-Din and Comparative Religion, AHAS KIRKHS, International Islamic University Malaysia, Kuala Lumpur, Malaysia.
*Corresponding Author: [email protected] Accepted: 15 August 2022 | Published: 1 September 2022
DOI:https://doi.org/10.55057/ijarih.2022.4.3.2
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Abstract: There are many ideologies integrated into the Muslim world through colonialism and modernization. Particularly, after the collapse of the Islamic regime, we have witnessed a few trends within the Muslim community over the past 2 centuries like liberal Islam, modern Islam, and radical Islam. Liberal Islam is one of them which is trying to solve the social and religious problems through the reinterpretation of Islam. In other words, their proponents claim that if Muslim Ummah wants to bring back Ummah culture and civilization, the Muslim community must adapt to western modernization and should use an integration policy with western philosophy. This paper goes with the thought of Islamic scholars in the modern context.
The article uses a qualitative methodology and comparative and content analysis are used to understand the trend of liberal Islam in the contemporary world. This study attempts to assess the authenticity of liberal Islam and how Muslims are affected by liberal Islam.
Keywords: Muslim world, liberal Islam, Modernization, Muslim scholars
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1. Introduction
In the modern era, there are many terms have emerged into the Muslim world in the name of Islam such as liberal, modern and modernist Islam. There is no doubt that liberal idea borrowed into the Muslim world from the west. According to Jaffary (2011) et al. liberal idea attached and flourished into the Islamic world throughout the 18th century following the Renaissance of the 16th and 17th religious freedom in the west. In accordance with Idris (2017) in the 19th century, after the collapsed of the Muslim civilization Muslim world faced the challenge of the western modernity. At that time, some Muslim intellectuals and reformers thought that how the Muslim world should treat with the western modernity and recover to Muslim civilization.
As mentioned by Idris (2017) some reformers, who were influenced by the west, said that Islam is compatible with the western modernity and the west is the only solution to this problem.
While some Intellectuals believed that the west is an open enemy of Islam and demanded to solve this problem following the fundamental teaching of Islam. Idris (2017) also focuses in this case Jamal al-Afgani and Abduh both took the liberal position and claimed that Islam is rational, and Muslims should receive western modernity to save the Islamic civilization.
Notably, the latter, these thoughts clearly driven them to propose liberal reforms of Islam and they stood to reinterpret Islam in the modern context without maintaining religious regulation.
Moreover, they demanded to ensure justice, popular rights, constitutional reforms of Islam, and many more. In the early 20th century, some liberal scholars spread this concept across the
Muslim world. As mentions by Uthman (2005), according to Kurzman S.M. Zafar (Pakistan), Mohamed Talbi (Tunisia), Abdulkarim Soroush (Iran), Nurcholish Madjid (Indonesia) and many more liberal scholars are contributed to spread Islamic liberalism into the Muslim world.
An analysis has been done by Mumtaz Ali (2009) the aim Liberal Islam to solve the religious and social complex problem in the name of an interpretation of Islam in the modern context.
The special concern of liberal Islam for democracy, women rights, freedom of thought, tolerance, to keep religion separate from politics and other contemporary issues. He also says that Liberal Islam proponents claim that, as Islam is passing western challenges of modernity, globalization, science, information technology, and many other external challenges, so Islam should be interpreted to adapt with western modernity to overcome the challenges and to develop the Ummah following western philosophy. According to Bulent (2004), liberal Islam proponents believe that Islam mostly relating to private life, it has no relation to public dominion power. Therefore, they do not acknowledge the connection between religion and state.
It seems that Muslims people tendency is increasing to the liberal Islam day by day and this concept making controversy and misunderstanding among Muslim. There is no hesitation to say liberal idea not only divided Muslim Ulama in a different name but also it is a threat for the Muslim community. From this feeling, this study conducted to investigate a historical evaluation of liberal Islam. It is also realizing the need in this study to include the development of liberal Islam in the Muslim world, its influence in Muslim countries and views of Ulama on this issue. This study starts with the concept of liberal Islam.
2. The Concept of liberal Islam
The meaning of liberal Islam
In accordance with the statement of Khairani (2008), the Arabic word “Islam” mentions to submission to the will of God or peace, although the term “liberal” mentions willing to respect or accept behavior or opinions from different views. Khairani also mentions in his dissertation that it is compulsory for every Muslim to surrender to the will of God and to be a member of Muslim Ummah, on the other hand, the principle of liberalism is individual liberty.
Though Islamic liberalism has been impacted a big number of Muslim life worldwide, it has no explicit universal and cogent definition. Many scholars define liberal Islam in many ways.
For example, Awais (2011) said that Liberal Islam as framing an entire range of convictions, advancing in a step-like design. In addition, liberal Islam emphasizes on resistance to religious government, fortify for a vote-based system, assurances of the privileges of ladies and non- Muslims in Islamic social orders, the safeguard of an opportunity of thought, and confidence in the potential for human advancement. Awais also mention (2011) that some scholars define that liberal Islam is no-practicing Muslim group at the same time who contains the secular and moderate idea. Radwan Masmoudi sees (2005) liberal Islam as a different part of Islam which highlight to ensure “human liberty and freedom” within Islam.
Consequently, Kurzman (1998, p. 12) mentioned that the roots of liberal Islam in revivalist Islam which founded by following Qur’an, Sunnah and to remove all un-Islamic culture from Islam. So, liberal Muslim compares with the revivalist Islam. Some people described like Jaffary (2011) et al. the aim of liberal Islam to translate of the Qur’an and Sunnah with the progressive view in the modern context. Another opinion has been held by Muqtader (2003),
he stated that the concept of liberal Islam gives a substitute translation of Muslim reality where Muslims can keep trust. He added that it is a positive way for Muslim in the modern context.
The above discussion implies that if we want to save and to bring back our glorious Islamic civilization, so Islam should be reinterpreted going out of boundaries of Islam and to facilitate women rights, freedom of thought, tolerance, liberty and so on. In other words, liberal Islam supporter also believes that as Islam revealed to fulfill the human requirement, so Qur’an and Sunnah direction follow is not necessary to solve the human and religious problems in the modern context. In addition, they, emphasize that the interpretation of Qur’an and Sunnah in the prophet time is not applicable in contemporary time.
3. Thoughts of Liberal Islam about Shariah
The popular concept of liberal Islam is liberal Shariah. Through this concept Muslim people are being engaged with this concept because the liberal Islam promoter present Qur’an and Sunnah to prove their claim. In addition, they attack conservative minded scholars by providing the reference of Qur’an and Sunnah. Though, basically, their interpretation of Qur’an and Sunnah from their rational thinking and its authenticity is questionable.
Kurzman (1999) divided Shariah into three modes. Firstly, liberal Shariah exposes that Qur’an and the acts of the Prophet (peace be upon him) order Muslim to pursue the liberal position.
So, the interpretation of Shariah should be liberal. He also mentions the interpretation of Quran of Ali Bula (Turkey) cited Sura 109, Verse 6 of the Qur’an ِن يِد َىِل َو مُكُن يِد مُكـَل “(To you your religion, and to me, my religion”). He also depicts “Madina Document” a bargain signed by the Prophet (Peace be upon him) with the Jewish clans of Medina in the primary moments of the Islamic period. Kurzman (1998, p. 11) added that critical issue of the day was to end the argument and to discover a detailing for the agreement of all sides as indicated by the standards of equity and nobility. He claimed liberal Sharia encourage Shariah should be democratic.
Progressing on the ladder, we come across the concept of Silent Shariah the idea that refers Qur’an and Sunnah are silent on several matters, and this silence allows an area for progress with Islam. Kurzman (1999) thought that silence Sharia support to allow democracy. Therefore, he mentions an example of Abd al-Raziq, an Egyptian scholar, he argues that Shariah is silent on the specific form a government must take, and thereby he paves the way for democracy in Islam.
Another an example is given by Kurzman that explained by Human Kabir (India) on silent Shariah also emphasizes that after Prophet (peace be upon him) era Islam spread all over the world and Muslim and non-Muslim must live together so due to change of time and perspective, silent Shariah allow pluralism and democracy.
It is a very brave matter that liberal Islamic scholars right now have a place with the Interpreted Shariah mode which says that Shariah is supernaturally uncovered, yet the understandings are the human and unsteady and can be exposed to study. These theologians contend that understanding is constantly founded on human point of view and subsequently can't be allowed an all-inclusive relevance, even though the sacred text is divine. For this idea, Kurzman (1998, p. 17-18) presents the thought of Fazlur Rehman (Pakistan) as he said that “the Quran is the heavenly reaction, through the Prophet's heart to the ethical social circumstance of the Prophet's Arabia.”
According to Aftab (2011), Algerian-French liberal Islam proponent Mohammed Arkoun advocated establishing interpreted Shariah by using the Western hermeneutical system. Not only that but also, he believes that conventional Islamic idea has confined itself by making limits of understandings figuring out what is “thinkable” so, the customary system should be deconstructed to reveal the “unimaginable”, “underestimated”, and abused. It should be noted that liberal Islamists mention by customary system the Prophet (peace be upon him) time interpretation of Islam. It is concluded that liberal Islamists tried to show that Islam supports their claim.
4. Characteristics of liberal Islam
There are many characteristics of liberal Islam. In this part will address a few characteristics.
Generally, liberal Islam emphasizes to establish the idea of pluralism among the Muslim community. Jaffary (2011) et al. quoted that religious pluralism alludes to assortments of religion that exist among man which is valid as heading towards the unity in God. At the end of the day, it tends to be reasoned that religious pluralism alludes to the conviction that Islam isn't the only one genuine religion.
Secondly, liberal Islam supporters believe that no need to follow the religious authority direction to solve a religious and human problem. Jaffary (2012) et al. mentions that Ma’ruf says if there is some content in the Quran or Hadith which isn't appropriate for people in general intrigue, consequently the content ought to be disregarded and the vital thing to accomplish is the general population intrigue. In addition, liberal Islam supporter believes that traditional interpretation of Quran and Hadith is relating with past time people and circumstances, so it is not acceptable in modern context.
Thirdly, blindly liberal Islam proponent argue that religion (Islam) is isolated from state. An opinion was given by Bulent (2004) liberal Islamists do not support the relation between religion and the state or public circle, rather they believe that religion for personal. Therefore, they think most of regulation of Islam revealed for individual purpose.
In addition, liberal Islam activists are working to establish freedom of thought, women rights and empowerment, democracy, human rights, and contemporary issues. It assumes through the above discussion that liberal Islam supporters want to bring a new form and radical changes within Islam to fulfill human demand in modern perspective.
5. The development of Liberal Islam
There are many stories available in history when liberal Islam integrated with Islam. Some people say that Jaffary (2011) et al. liberal thinking integrated into Muslim community influenced by the Renaissance of 16th and 17th century in the west, which was based on religious liberty. Nevertheless, the liberal group initiated by figures like John Locke, Rousseau, Adam Smith, and J.S Mill. They emphasized independent liberty but refused the ethical value and supernatural side.
It has been quoted by Idris (2017) at the beginning of the nineteen century Muslim nation faced a serious problem of modernity. At the same time, Muslim civilization rapidly declined. It was very difficult for Muslim Intellectual how should be saved the Ummah from the influence of Modernity. They address that Muslim will interact with modernity within Islam or should deal as an external problem? Specifically, some scholars argued that Ummah should be modified
with modernity or not? Idris (2017) also mention that a few reformers particularly both Jamal al-Din al-Afghani (1838–1897) and Muhammad Abduh (1849-1905) who were significantly impacted by the West, trusted that so as to address this issue satisfactorily, Muslim world must forsake tolerance and submerged up Western logical advancement, stating that the West is the answer for this issue. Finally, they decided to adjust with modernity by reforming Islam and to develop the Ummah by following western philosophy. They kept up that it is conceivable to show the legitimacy of Islamic lessons and their importance inside an Islamic culture.
Idris and Kurzman (1998, p. 8) evidence almost similar, as Kurzman states that Liberal Islam emerged into the Muslim countries in eighteenth centuries. It was an important period of Muslim regime when Muslim dynasty is going to be failed in several parts of Islam, which was named the Ottoman Empire, the Safavid dynasty, and Mughul dynasty. In accordance with Kurzman (1998, 9) that in the nineteenth century, some liberal intellectuals develop liberal thought intellectually and institutionally. First, their proponents separate the theme of Ijtehad from Taqlid. There are many liberal intellectuals argue that Ijtehad should be open for everyone without following the restriction of religion and Taqlid is unnecessary in the modern context.
Hence, they highlight much on Ijtehad to solve a modern problem.
It is mentioned by Kurzman that (1998, p. 9) during the nineteenth century, there are many institutions founded to spread the liberal thought among worldwide Muslim community by liberal Islam proponents. Moreover, many institutions curriculum made by following the western secular education system. Liberal Islam of the period is generally by known by the rubric of “Islamic modernism”. For example, Sayyid Ahmad Khan founded the Muhammadan Anglo-Oriental College in Aligarh, in India; Abduh tried to reform the ancient al-Azhar University in Cairo. In addition, Ismail Bey Gasprinkii (Russia), who established a large network of modern schools to reform the curriculum in Russia from the liberal attitude that combined religious and secular education.
Besides, in the early 1960s, many liberal organizations have established with the aim of liberal reforms and secular ones. For instance, the freedom movement of Iran, the world and Islam studies enterprise in Tempa, Florida, the liberty for the Muslim world human-rights organization in London and many more. These organizations were an effort to generate an international scholarly movement of liberal Islam as mentioned by Kurzman.
According to Jaffary et al. (2011) since 1988, the idea of liberal Islam traveled into Asia, Africa articulated as a new form powerfully within Islam influenced by Leonard book entitled
‘Islamic liberalism: A critique of development ideologies’ and followed by Charles Kurzman’s book, ‘Liberal Islam: A source-book which was published in 1998.
As Uthman El Muhammady stated (2008) that, the liberal impression promoted by Leonard Binder through his writings entitled ‘Islamic liberalism: A critique of development ideologies’
and Charles Kurzman’s book, Liberal Islam: A source book’ both these books published accordingly 1988 and 1998. In addition, both these books have been the main foundation of references for the supporters of this ideology in the world. It is interesting that while Binder's work centered around concentrate the talks of a couple of liberal Muslims and the real subjects of their scholarly interests, Kurzman points a lot further by endeavoring to build up a history for 'liberal Islam'.
Kurzman says that (1998, p, 11) By the twenty centuries, liberal Islam demonstrate as a popular thought among Muslim world and lots of liberal Muslim intellectuals settled this idea to
practice Islam with modernization. They were committed to acclimate Islam with modern science and technology by following western philosophy. Furthermore, at the same time, some liberal Intellectuals aim was to continue the development of Islam with secularism, orientalism, relativism, rationalism and nihilism.
Jaffary et al. (2011) indicated that there are many liberal Islamic scholars have been relating to continue the development liberal Islam like Ahmad khan, Fazlur Rahman Ali Sharyati, Abdullah Ahmad Naim, Hasan Hanafi, Muhammad Abed al-Jabiri Arkoun, Abdul Karim Soroush, Fatima Mernisi, Aminah Wadud, Nawal Sa’dawi, Rifa’at Hasan, Ali Abd al-Raziq, Farid Esack, Nurcholis Madjid, Harun Nasution, Ahmad Wahib, Lutfi al-Syaukani, Ulil Abshar, Djohan Efendi and many more.
6. Liberal Islam in The Eyes of Islamic Scholars
From the born of Islamic liberalism idea, it has been criticizing by contemporary Islamic scholars. Because this thought is contradictory with the spirit of Islam as many scholars think.
In addition, the most dangerous thing is liberal Islam is trying to make a new form within Islam.
In other words, their proponents want to interpret Islam without following Islamic restrictions.
It is a very unacceptable matter that, the supporter of liberal Islam claiming liberal Islam led the true Islam in the modern era. On the other hand, Islamic scholars say that the liberal Islam perception is unrealistic, imaginative and irrelevant to the development of Ummah. As Mumtaz (2009) says that liberal Muslim start talk by suggesting that as today Ummah is confronting western innovation, modernization, globalization hence Ummah should receive western worldview to overcome those challenges. By contrast, Mumtaz (2009) strongly disagree that the Ummah main problem is intellectual leadership because when Muslim scholar and leader lost their intellectual power then they imitate western worldview for Ummah development.
He added that “The Islamic worldview that provided the basic ideological framework for the ummah’s political and social life, which was always a source of guidance, identity, and legitimacy. The ummah’s missionary role, ordained by God, has been lost and forgotten.” It is assumed that the lack of development of Ummah is intellectual leadership so liberal Islam supporters claim may not correct.
The intention of liberal Islam to solve social and a religious problem, freedom of thought in a liberal way following western philosophy. According to the opinion of Asyraf, Wan &
Nooraihan (2012), Qutb has given an excellent explanation of how Muslim should interact with the 20th -century modernity. Qutb says that we have to look to the foundation of Islam what has given the solution of social problem. Qutb also says that for the social justice, to solve a political problem, and to develop the Ummah we must look at the Islamic hypothesis of the universe as states by Asyraf, Wan & Nooraihan. They also added the view of Abduh. As they mentioned, Abduh opined that, we should reform the Shariah to adapt with modernity to ensure social justice, to solve religious problem, equality and so on.
Liberal Islam emphasizes to bring radical changes in the case of women rights, freedom of thought, Sharia and so on in the modern context, their main blame to the past interpretation of Islam that its cannot adjust with modern era. So, Islam should be reinterpreted to adapt and reconcile with women rights, freedom of thought, Sharia, democracy and many more. while Islam has given solution on those matter from its born as a complete code of life. How Muslim should interrelate with modern time, based on liberal Islam claim, it has given an excellent description by prominent Islamic Scholars Sayyed Hossain Nasr (1993, p. 19-20).
He says, if we want to overcome western modernizations challenge first we have to achieved comprehensive and profound knowledge of both western religious and intellectual tradition following Islamic worldview. He argues that the Muslim should not foregate that Islam has provided the solution for human life to a world which has lost its direction and orientation by affecting modernization. He says powerfully Muslim should go back to their origin that were Qur’an and Sunnah. As he focusses on his book “There are hadiths which, along with the Noble Qur’an, have had to play in the formation of Islamic art, architecture, city-planning and in fact the whole physical ambience which should reflect the meaning, spirit, and genius of the of the Islamic revelation.”
In addition, when Muslim are moving away from the basic principle of Islam then they receive western rationalistic way to solve the problems in this earth and sought that Islam is
timeless like western orientalist. It is very easy to understand that due to lack of knowledge today Muslim are searching for the solution by western philosophy. So, liberal Islam complain is not true to interpret Islam to develop the Ummah and to solve social and religious problem in modern time.
7. Liberal Islam in Indonesia
According to the analysis of Khairani (2008), In Indonesia, the emergence of liberal Islam behind the reason is political and religious. The liberalization idea has appeared in Indonesia through the long-time conflict between Sukarno and M. Natsir regarding the moral perspective in 1930. Sukarno wanted to establish a secular constitution in Indonesia while M. Natsir highlighted to build Indonesia on moral basis due to the Muslim majority. After this, the discussion was continued among Islamic intellectual about the Islamic new-modernism. When Greg Barton has been explained in his book titled “Gegasan Islam liberal di Indonesia” on Islamic a new-modernism then a new modernization got new level to evolve continuously.
Nurdin (2015) states that, In the early 1970s, Islamic new-modernism movement come into view with progressive liberal ideas to combine Islam with modernization and this idea popularized by Nurcholish Madjid. During the 1970s, Madjid established an intellectual movement to construct the fundamental side of Islam such as God, man, and the physical world and their relationship. Madjid criticized for this controversial idea by elder Muslim intellectuals. In fact, Madjid sought to develop Islam progressive way through the Islamic new modernization movement.
Khairani (2008) focused that this idea handle by young Islamic intellectual who tried to spread among Muslim and day by day it gets popularity, especially to the young generation. Therefore, from this movement many organizations have been established by young liberal intellectual scholars like liberal Islam Network, Institute for Islamic and social studies, the young Muhammadiyah intellectuals network. These organizations mainly work to develop a liberal progressive approach to religious-political thought.
The main attention of these non-government organizations to promote democracy, human rights, preserve women rights and pluralism. Ali (2005) says that liberal Islam group in Indonesia has great influence through the book of Islamic liberalism: A critique of development ideologies, written by Leonard Binder and the book of liberal Islam: A Sourcebook edited by Charles Kurzman. Liberal Islam supporter uses these two books as a reference for liberal Islam.
Ali (2005) cited that there are many intellectual’s writings are promoting liberal Islam in Indonesia for instance, Nasr Hamid Abu Zayd, Abdulkarim Soroush, Fatima Mernissi and many more.
8. Liberal Islam in Turkey
As accordance with Bulent and Omer (2000) Turkey liberal Islam conducted by Fethullah Gulen, he is well-known as a religious leader, nationalist, liberal and modernist thinker. The main aim of Turkish liberal Islam to adopt Islam with modern science and technology. In addition, liberal Islam supporters are trying to launch a movement within Islam that will be a concern with modernism, tolerance, nationalism, women rights and so on. But they do not want to maintain religious regulations to promote those ideas because they believe that in most cases in Islam emphasizes private life.
Islam should be kept separate from public dominations as claimed by Bulent and Omer (2000).
Turkey liberal Islam contains mainly two impactful policy of “Turkish Islam” that is controlled by nationalist and “Nur movement” which is organized by Said Nursi writings. However, the goal of Turkish Islam is the modernization Islam without religious authority and to achieve this objective they have been tried to use Sufi idea of Turkish people. Because, Sufi tradition does not support the political involvement of religion, it especial attention aimed at private life. It should be noted that Turkish people are a very concern to Sufi tradition.
Turkish liberal Islam also associated with the political history of Turkey. It has been discussed in history that, both Ottomans and Seljuks ruler maintain different law for public life and private life. A Sultan would rule his dominance according to following the principles of justice, equality, and piety while Sharia law has been used for private life. As a result, the influence of religion become unimportant in public life and religion is separated from the worldly approach.
Secondly, Turkey liberal Islam benefited by Nur movement policy. Nur movement organized by Said Nursi and his writings. Said Nursi argued that “there is no contradiction between science and religion”. It should be clear that Nursi desired moderate Islam following religious authority. In contrast, Turkey liberal exponents propagate to moderate Islam without religious authority.
As stated by Bulent (2004) Turkey liberal Islam contains different concept about religion. They believe that religion (Islam) revealed to lead person private life nevertheless it has little relation with state and government. Therefore, they believe that people are free to maintain religious rule and it is not compulsory, so anybody cannot make compression on other to practice religion. As maintained by Bulent (2004), Gulen points out that “most Islamic procedures concern with people’s private lives and its requirements should not enforce on anyone because religion is private matter”
He also specified that Gulen has progressive views on women rights, he says women are free to do anything because Islam given them that rights for example, women can be administrator and Hijab is not mandatory for them. So, anybody should not criticize women through the women dress. As he focusses “no one should suppress the progress of women through the clothes they wear”. Furthermore, Gulen is struggling for pluralism and he met more than one time with Christian pope vis-à-vis pluralism in Istanbul as reported by Bulent.
9. Liberal Islam in Malaysia
Like other Muslim majority countries Malaysia also affected by liberal Islam idea. It is part of continuous development of liberal Islam. In the assessment of Jaffary et al. (2011) since 18th century some Islamic scholars was committed to developing the liberal idea among Malay Muslim. As a matter of fact, Malaysian Muslims are introduced much with liberal Islam after
publishing the book of “Liberal Islam: a source book” that is edited by Charles Kurzman.
According to them there are many scholars and organizations are working to develop the thought of liberal Islam in Malaysia such as Kasim Ahmad (Azizan 2006), Farish Noor, Syed Akbar Ali (Anis Shakila 2006), Zainah Anowar, Reza Shah Kazimi and many more and some organizations are committed to establish the Islamic liberalism in Malaysia like Musawah, Jemaah al-Qur’an, Sister in Islam (SIS) and many more. Mostly, sister in Islam is well-known as a liberal Islam movement in Malaysia.
As defended by Jaffary et al (2011) In Malaysia, liberal Islam followers and Organizations pays devotion to interpret Qur’an and Sunnah to fulfill the modern human requirement. They believe that customary or Prophets (Peace be upon him) time explanation of Qur’an and Sunnah were interrelated with the past time of Islam. In the modernization era, Customary explanation is not suitable to solve religious and social problems. Even they want to explain the Asbab Nuzul and Nasikh wa al-Mansukh without following religious guidelines.
In line with Jaffary et al (2011), as Khalif Mummar says, the liberal Islam group intention to interpret Qur’an and Sunnah without “religious authority regarding religious and social purpose”. The most important thing is the Liberal group in Malaysia emphasizes to establish the equal rights for women. Because they believe that man and women created by one God, so their right should be equivalent. It is very dangerous that liberal group promulgate that, aurat of Muslim women unnecessary, the laws of hudud is not applicable in the modern context, Muslim women preserve the right to lead the solat, and divorce matters. For those themes are promoting under the Sister in Islam. It seems according to an argument of liberal Islam supporter, Islamic rules and regulation are not enough to fulfill human necessity in the modern time.
10. The Future of Liberal Islam
Currently, it seems that liberal Islam is silent. But many researchers believe that it can be a strong movement inside Islam in the near future. As we descript before that lots of organizations, activists, intellectuals and media are working to spread this idea among the Muslim community. Therefore, this thought already got popularity to young generation Muslim majority countries, particularly in Indonesia, Turkey, and Malaysia. As Bulent (2004) points out that the future of liberal Islam depends on pluralism, differentiation and time.
Therefore, if they able to apply its policy by making the combination with international politics then it can be influential for Muslim. In addition, the characteristics of liberal Islam is very human-friendly. So, people can receive their concept easily in the future.
11. Conclusion
It should be concluded that liberal Islam is trying to the treatment of Islam transforming Muslims minds and reshaping their future by furnishing themselves with modern scientific knowledge and technology according to western philosophy. They have succeeded because a large number of Muslims have received their thought. Particularly, those Muslims who do not want to practice Islam in their life as a dominion religion, but they believe Islam for individual practice. There is no need to modernize or reform Islam because Islam not only perfect, pure, and universal but also rescuer for all times. Today the Ummah main problem knowledge and intellectual leadership. These two only can guide the Muslim Ummah. A prominent professor of International Islamic University Malaysia Dr. Muhammad Mumtaz Ali (2009) quoted the word of the Prophet (PBUH) saying “There are two classes in my ummah. If they are right, the
ummah is set right; if they are wrong, the ummah goes wrong. They are the rulers and the scholars.”
Hence, if today Ummah wants to overcome the threat of modernity, Ummah should select right leadership and intellectual scholar who will serve the Ummah following Islamic worldview.
Muslim should remember there are living today in testing time, many thought, ideology, form come in the name of Islam to deviate Muslim from the right path. Muslims should go back to the origin of Islam and practice spirituality. Besides, there are some education institutions should be built all over the world where everything will run with the spirit of Islam.
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