Liberalism, Extremism and Media in the Era of Convergence

Home , Extremism

International Journal of Civil Engineering and Technology (IJCIET) Volume 9, Issue 10, October 2018, pp. 831–840, Article ID: IJCIET_09_10_085 Available online at http://iaeme.com/Home/issue/IJCIET?Volume=9&Issue=10 ISSN Print: 0976-6308 and ISSN Online: 0976-6316

LIBERALISM, EXTREMISM AND MEDIA IN THE ERA OF CONVERGENCE

Ahmad Munawar Ismail Corresponding Author 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 & Nur Fida’iy Salahuddin Centre for Aqidah and Global Peace, Faculty of Islamic Studies Universiti Kebangsaan Malaysia 43600 Bangi, Selangor

ABSTRACT Liberalism and extremism are two ideologies that have become popularly debated topics in Malaysia. This paper discusses these two ideologies 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 convergence. This article 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 in line with the rapid development of communications media in the era of convergence. 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 ideologies. Keywords: Ideology; Liberalism; Extremism; Media; Convergence. Cite this Article: Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida’iy Salahuddin, Liberalism, Extremism and Media in the Era of Convergence, International Journal of Civil Engineering and Technology, 9(10), 2018, pp. 831–840. http://iaeme.com/Home/issue/IJCIET?Volume=9&Issue=10

http://iaeme.com/Home/journal/IJCIET 831 [email protected] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida’iy Salahuddin

1. INTRODUCTION Liberal is a brain activity, a human’s activeness of intellect and reflection of an event using the brain and the mind. This reflection is called ‘think’. 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. 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. 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. ISLAM AND HUMAN NATURE (FITRAH) The existence of human nature (fitrah) and the development of human civilization alter the attitude, values and beliefs of man to God (Rafiza et al 2018; Siti Nur Najiah 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). 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 ( Hoesni et al 2012; Mutsalim et al 2016; Zaizul 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

http://iaeme.com/Home/journal/IJCIET 832 [email protected] Liberalism, Extremism and Media in the Era of Convergence seek and connect the nature of humanity within themselves with the Creator of the human nature (Norasibah et al 2018) . May Allah forgive us and give guidance (hidayah) to all of us.

3. LIBERAL AND LIBERALISM Liberal is derived from the Latin word liber, liberalis or liberal which means freedom, unrestricted, progressive, reformist or radical (Oxford Dictionaries 2018). 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). From the theological point of view, liberal means thinking to free oneself from traditional beliefs or thinking that traditional teachings should be transformed because it is no longer in line with modern thoughts (Oxford Dictionaries 2018). For Angel (2007), a liberal person is a moderate, in which he is willing to accept the Western ideology, culture and civilization and is willing to break away from any ideology, culture and civilization that are opposed to Western principles.These liberal terms are the basis of liberalism. However, there is no specific definition that can be assigned to liberalism because its meaning differs according to context and the tendency of an individual or a group. In general, liberalism can be defined as an individual having a liberal mind, or a person who is independent-thinking and democratic-minded in all aspects including religion, economy, ideology and politics. Liberal-minded individuals typically believe that all humans have the right and equality of speech and act and are free from religious and ideological constraints (Oxford Dictionary of Philosophy 2001). 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; J W Azreena et al 2012; Norashibah et al 2018; al Muslim et al 2018). 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; Nurul Alieya et al 2018; Jaffary Awang 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; Zaizul et al 2018). 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.

http://iaeme.com/Home/journal/IJCIET 833 [email protected] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida’iy Salahuddin

4. ENLIGHTENMENT, SECULARISM AND LIBERALISM A fact that needs to be acknowledged is that these liberal ideologies and practices are closely associated to the major and important reform movement in Europe. The existence of this belief is influenced by the diversity of history and state of affairs including the strength and power of government, influence of aristocracy, industrial revolution and religious factors. Liberalism in Roman Catholic countries like France, Italy, and Spain are more anti-religious and lean towards restricting public authorities and political powers from manipulating religion (Britannica Encyclopedia 2016). A little explanation on the age of Enlightenment. The Age of Enlightenment is a phase in Western cultures of life and philosophy that occured around the 17th and 18th century. Starting in Germany, France and Britain, this movement then spread across Europe, including Russia and Scandinavia. This term is closely related to the intellectual and philosophical advancement of that time and its impact on moral and social reformation. The argument is about giving people the right to think freely and make synthesis on matters pertaining to divinity, humanity and natural environment in a rational and contextual way so that people can improve their lives and determine their own direction in life. This era was formed through political aspirations relating to the unification of the government, the establishment of countries and better rights for the common people. This idea was realized from the initiative of European thinkers to replace aristocratic powers and the manipulation of the church through the separation of legislative and executive powers from the grips of the church (Manent 1995). Al-Attas (2014) has described the issues related to the enlightenment era as secularism. The seeds of liberalism have emerged during this time. According to him, secularism is a process of separation between church and state and the process of separation between religious power and world affairs. This understanding is a staunch effort made by Western philosophers to erode the status quo of religious teachings in political and social systems. The main factor that drives this effort is the confusion of the muddled Christian teachings and the manipulation of the church on the interests of the people. This ideology strived to demonstrate to the community that Christians, thinkers, theologians and Christian scholars have misinterpreted the gospel. Concurrently, the development of liberalism became more rapid in the face of political, social, economic and religious instability during that time. This matter was reinforced by the emergence of liberal thinkers such as John Locke (1634-1704), Immanuel Kant (1724-1804), Adam Smith (1723-1790), Tomas Paine (1737-1809) and John Stuart Mill (1806- 1873). These figures brought about a change to the European community by emphasizing and disseminating ideas of reform and liberation at that time. The reformation idea can be seen in their works as contained in John Locke's "Two Treatises of Government", published in London by Whitmore, Fenn and C. Brown in 1821. The fact is, the history of the European revolution has made a great impact especially in the clash of thought in the Islamic world that is seen until today and it is the reason behind the emergence of reformist thinkers in Islam or Liberal Islam (Samuel 1997).

5. LIBERALISM AND EXTREMISM The most alarming detail that resulted from liberalism is extremism. From the linguistic aspect, extreme means excessive or outrageous or an outlook that is excessive. The term extremism refers to the behaviours of political and religious extremists in defending their political or religious doctrines or ideologies (Elias Modern Dictionary 1913). In Arabic, there are several popular terms used in defining extremism, one of which includes al-ifrat. Al-Ifrat is derived from the word furtah which means extreme, al-ifrat is defined as exceeding limits and going overboard beyond reality. It has the same meaning as ghuluw which is an increase

http://iaeme.com/Home/journal/IJCIET 834 [email protected] Liberalism, Extremism and Media in the Era of Convergence and exaggeration (Mu'ajam Maqayis al-Lughah 1979; Muhit Dictionary 2010). According to Noresah (2007), the term ‘extremism’ has similar meanings with the term ‘radicalism’ which refers to the ideology (including flow and belief) that desires a sudden change in political and social arenas. From the terminology aspect, extremism is an ideology that forces only one mutual agreement regardless of the more practical circumstances. It is often conveyed in an unwanted form, unpleasant behaviour and its nature often opposes reality. An extreme person would not tolerate ideologies and beliefs that are not from him or his group. Beliefs typically occur in a religious or political form or a combination of both (Levesque 2011; Laurie Willis 2011; Salina Nen et al 2012; Mohd al Adib et al 2012; Zaizul et al 2018). Al-Qaradawi (1990) explained that extremists are those who are far from justice (middle point). Figuratively, extremists are those who are remote and isolated from their thinking and attitude towards religion. Sihabuddin Afroni (2016) is of the opinion that the existence of extremism is not something that is recent for it existed even during the time of Khulafa al-Rasyidin. Furthermore, this excessive behaviour and extreme practices have existed even before the arrival of Islam. This extreme behaviour or ghuluw that occurs in religious practices can be divided into two : the first is extreme or ghuluw in the aspect Aqidah (faith). An example is the ghuluw of the Christians when they belief in the aspect of the Trinity that glorifies Jesus to the point of elevating him as the Lord. The believers of the Rafidah shiite who committed ghuluw by elevating the rank of Ali r.a to a point that some consider him to be better than Abu Bakr r.a, Umar al-Khattab r.a, and Uthman bin Affan r.a. Some even think he is better than the Messenger of Allah, Muhammad S.A.W. Even more so, some Shiites regard Ali r.a as a substance (dzat) of Allah. The second is extreme in practicing religious practices. For example, going overboard in performing ibadah, praying throughout the night without sleep and so on. From the angle of characters, there are six signs that we can observe in evaluating whether a person is an extremist or not, in which al-Qaradawi (1990) has listed as below : 1. Fanatic of one opinion and not acknowledging the opinions of others. He does not look at the maslahah (benefits) of men, the goals of Islamic law and the present reality. He does not welcome discourses or discussions with others in seeking and taking opinions of stronger arguments or reasonings. 2. Obliges unto others with something that is not obliged by Allah and taking a stern stance by rejecting the nature of leniency and relief. 3. Behaving harshly when time or place does not call for it such as being difficult on the matters of the branches of faith (furuk') and on disputed matters (khilafiyah) and forgetting the core of things which is correcting the Aqidah. 4. Acting harshly and rudely, abusive in speech and rigid in the preaching of da'wah. 5. Prejudice of others by making unfounded accusations, concealing their virtues and at the same time exaggerating their mistakes. 6. Accusing people of Kufr arbitrarily, allowing for the shedding of their blood and property. They recklessly proclaim everyone who commits great sins as disbelievers, as well as those who do not accept their way of thinking and abandoning those who do not pledge allegiance to their jamaah (group). It is clear that extreme, extremist and extremism go against the teachings of religion. This ideology has strayed away from the real teachings of Islam and it has caused bigger problems to exist that pose greater danger to religion, individuals, and the nation. This way of thinking and understanding occurs when humans liberate themselves from the true principles and

http://iaeme.com/Home/journal/IJCIET 835 [email protected] Ahmad Munawar Ismail, Wan Kamal Mujani, Zaizul Ab Rahman and Nur Fida’iy Salahuddin teachings of Islam or interpret those principles and teachings based on their liberal, independent, open and rational thinking. Both of the extremists and liberalists are difficult to control and identify their identity because the names, titles and approaches of these groups are carried out privately and openly through the war of nerves whose nature is ever changing; its cause is still undetermined and its action on them has not yet been finalized. On some occasions they are seen with the image of Islam and deliver the teachings of Islam but what happens is the opposite. They use Islam to achieve their personal needs and group interests. Its movement occur comprehensively and penetrates the entire world. Its theory of dissemination is long and its analogy continues to develop. Thus it is clear that these two ideologies need to be addressed collectively, strategically and systematically to avoid the outbreak of incredible chaos in today’s hard-to- read convergence era.

6. LIBERALISM, EXTREMISM AND MEDIA IN THE ERA OF CONVERGENCE Convergence is a synergy or a combination of technology, media and information capable of transforming human beings easily without the need for physical movements (Jenkins 2006). This combination is a dynamic one. It is capable of changing the role of media, media institutions, media ownership, how news are delivered and received, and the impact on media channels. The role of journalists today is no longer limited to news reporting in printed media, but moves swiftly beyond physical constraints directly through technologies and applications such as Twitter, WhatsApp and others (Flew, T., & Liu, BR 2016: 25-42.) Cunningham (2012) states that technology in the era of convergence allows news content to be transmitted in various forms and enhances users’ mobility and interactivity. The main symbols for this technology are smartphones and the internet. Through them, users can access websites, download information, take pictures and videos and upload them onto the social media networks. Looking at this aspect, media in the era of convergence is seen to be giving great benefits to humans, especially when everything that is related to it is perceived as being more user friendly, cheap, and easily accessible. However, behind the visible benefits, there hides a tremendous danger which is the spreading of Western-centric ideology and deviant doctrines such as liberalism and extremism. In the era of convergence, the adoption of these ideologies and doctrines does not require a complicated effort for they only need to inject the idea privately and openly through a variety of media applications that are readily available and democratically accessible to all groups at all levels. Without a doubt, the target audience for spreading the doctrines and ideologies are the youngsters within the public as they are the hardcore social media users and are vulnerable to danger. There are several factors why young people are easily attracted to this ideology and doctrine. Some of it include, firstly, this ideology and doctrine is portrayed attractively. Secondly, the younger generation is unconscious and ignorant of the dangers of such doctrine and ideology. Thirdly, this group does not have the ability to interpret the manipulation and propaganda; and fourthly, young people possess no in-depth knowledge about any particular doctrine and ideology.

7. CONCLUSION The conclusion of the discussion is this: If asked about what is the role of the media in promoting or addressing this propagation, the answer is there is none. The media and the internet are tools and mediums that enable the dissemination of information related to these

http://iaeme.com/Home/journal/IJCIET 836 [email protected] Liberalism, Extremism and Media in the Era of Convergence doctrines and ideologies. There is no single ultimate method that enables these ideas and technologies to be controlled let alone be stopped. Technology and the rapid development of media in the era of convergence as we know today are not only limited to applications that appear physically but even more than that. Maybe we have all heard of the term ‘Deep Web’ and ‘Dark Web’ as illustrated in the diagram below, Deep web refers to the Deepnet or the Invisible web or the Hidden web. It is part of the content in the internet network but its contents cannot be indexed by search engines like Google, Yahoo, Internet Explore and so on. Therefore the contents will not be listed on the pages of search results if you are looking for something. That is why it is also called invisible. There are many factors why search engines cannot index a particular site or content. Among them are the contents violate moral or legal issues such as the illegal sale of drugs and weapons. And the main reason is the web network is encrypted or that access is deliberately restricted from search engines. The Dark Web is part of the Deep Web because its contents are also inaccessible to search engines. The main difference of Dark Web with Deep Web is that the Dark Web is located in the encrypted network. Connections between users and hosts are encrypted across multiple layers of servers and private networks. This connection securely hides the identity and location of the user and the owner of the website. A special software or web browser is required to access it. Because of this advantage, Dark Web is widely used for extreme, immoral, and illegal activities such as distribution of propagandas, human trafficking, drug sales, firearms and other things that are in line with it. The individual does not worry about his tracks being traced. The Dark Web is also used for the purpose of distributing confidential secrets like contents of Wikileaks, communicating opinions or ideologies that are in conflict with the government or ruler of a country, or used to connect with the outside world if access in his country is blocked and many others.

8. 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. 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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