A Disappointing Turn in Indonesia: Fatwa Declares Liberalism and Pluralism Deviant

By New Age Islam Staff Writer 26 June 2025 Liberalism and Pluralism: Deviations from Islam or Compatible Ideas? ---- In a move that has sparked concern and confusion among people around the world, the recent fatwa issued in Selangor, though technically in Malaysia, has renewed fears about a growing trend among religious authorities in Southeast Asia: the outright condemnation of liberalism and religious pluralism as “deviant” from Islam. This ruling, which reiterates the 2014 fatwa and has been defended by the Selangor Mufti Datuk Dr Anhar Opir, comes as a disappointment, especially given the regional context of Indonesia, which has long been recognized globally as a model of moderate, pluralistic, and tolerant Islam. Indonesia, the world’s largest Muslim-majority country, was often praised for balancing Islamic faith with democratic values, openness, and peaceful coexistence among religious and ethnic communities. It was seen by many scholars and Muslim thinkers as a “middle path” nation, showcasing how Islam could harmonize with modern governance and civil liberties. This latest fatwa, however, despite being issued in neighbouring Malaysia, echoes a growing sentiment that puts this legacy at risk. The vague and sweeping nature of the condemnation, without clear theological argument or scriptural evidence, has only deepened public confusion. How This Fatwa Could Affect Daily Life The real-world consequences of such fatwas are far from abstract. For Muslims in Indonesia, Malaysia, and even in other pluralistic societies, this kind of declaration can have practical and psychological implications. It may sow unwarranted doubt in the hearts of Muslims who live peacefully with non-Muslims, interact with diverse communities, and cherish democratic freedoms. It could stigmatize scholars, activists, or organisations that promote coexistence and freedom of expression. For instance, Muslims working in interfaith dialogue, women’s rights, or academic spaces might find themselves unfairly labelled as deviants for simply promoting human dignity, openness, or civil discussion. Moreover, such declarations can isolate young Muslims, especially those raised in multicultural societies, making them feel torn between their faith and their environment. It can lead to internal conflict, identity confusion, and even create an artificial divide between “good” and “bad” Muslims—based on ambiguous definitions of what counts as liberal or pluralistic. In a world already filled with political polarization and religious stereotyping, this fatwa may unfortunately add to the burden of many sincere Muslims who are trying to live with faith, integrity, and harmony. Liberalism and Pluralism: Deviations from Islam or Compatible Ideas? 1. What Are Liberalism and Pluralism? Before exploring whether liberalism and pluralism conflict with Islamic teachings, it is important to understand their core meanings: • Liberalism is a modern philosophy emphasizing personal freedom, equality, human rights, democracy, and secularism—that is, separating religion from governance and public life. • Pluralism refers to the belief that people of different religions or cultural backgrounds can live together peacefully. In its Western form, it often suggests that all religions are equally valid. Both ideas emerged from the Western Enlightenment, which emphasized reason, individualism, and scepticism of religious authority. This context explains why many Muslim scholars are critical of these concepts—they are grounded in a worldview that does not begin with divine revelation. Importantly, some Muslim-majority countries uphold democracy, pluralism, and liberalism—but only when these concepts are interpreted within an Islamic framework. They accept Islamic democracy (based on Shura and divine law), Islamic pluralism (coexistence without compromising Islamic truth), and Islamic liberalism (freedom within the bounds of Shari‘ah), while rejecting secular democracy, Western pluralism, and Western liberalism that deny the authority of divine law. 2. Why Some Muslim Scholars Say These Ideas Go Against Islam A. Concerns About Liberalism Some scholars argue that liberalism and Islam are fundamentally incompatible. Their reasons include: • Islam is a complete way of life (Deen), not merely a personal belief system. It governs social, legal, political, and moral aspects of life. • In Islam, ultimate authority belongs to Allah alone. Muslims are to follow the Qur'an and the teachings of the Prophet Mustafa ﷺ. • Liberalism, in contrast, prioritizes individual autonomy—even over divine command—often leading to moral relativism and the erosion of religious norms. Supporting Evidence: • Qur’an (33:36): “It is not for a believing man or woman, when Allah and His Messenger have decided a matter, to have any choice in their decision.” • Ibn Taymiyyah (in Al-Siyasah al-Shar‘iyyah): Argued that Islamic governance must be founded upon divine law, not man-made legislation. • Imam al-Ghazali (in Ihya’ ‘Ulum al-Din): Warned against the dominance of human desires over divine will—something liberalism often promotes through its emphasis on personal choice. Their Conclusion: Secular liberalism overemphasizes individual freedom in a way that can contradict divine commands. Hence, scholars warn that it can lead Muslims away from core Islamic values. Islamic vs. Secular Liberalism: • Islamic liberalism respects personal freedom within the bounds of Shari‘ah. • Secular liberalism removes divine authority from moral and legal considerations. B. Concerns About Religious Pluralism Secular pluralism often implies that all religions are equally true or valid. In contrast, Islam upholds the exclusivity of truth in Tawheed (monotheism) and belief in the finality of the Prophet Muhammad ﷺ. Qur’anic Evidence: • Qur’an (3:19): “Indeed, the religion in the sight of Allah is Islam.” • Qur’an (3:85): “Whoever seeks a religion other than Islam, it will never be accepted from him…” Classical Scholars: • Imam Fakhr al-Din al-Razi (in Tafsir al-Kabir): Asserted that Islam superseded earlier divine laws and stands as the final message for humanity. • Shah Waliullah al-Dihlawi (in Hujjatullah al-Balighah): Emphasized the universal and timeless nature of Islamic guidance. Their Conclusion: Secular or relativist pluralism contradicts Islam’s truth claims. However, Islamic pluralism, based on coexistence without compromise in belief, is part of Islamic tradition. 3. Can These Ideas Fit Within Islam? A Different View Not all Muslim scholars completely reject liberalism or pluralism. Some take a nuanced view, recognizing that certain values within these systems can be compatible with Islam when redefined through Islamic principles. Qur’anic Support for Tolerance and Coexistence: • Qur’an (2:256): “There is no compulsion in religion.” • Qur’an (49:13): “We made you into nations and tribes so that you may know one another.” • Qur’an (109:6): “To you your religion, and to me mine.” These verses show Islam’s respect for human agency, social diversity, and peaceful interaction. Scholars Who Support Compatibility: • Imam al-Shatibi (in Al-Muwafaqat): Outlined five objectives of Islamic law—protection of religion, life, intellect, lineage, and property—which often align with modern human rights. • Modern thinkers such as Muhammad Abduh, Rashid Rida, Fazlur Rahman, and Tariq Ramadan advocate for ijtihad (independent reasoning) to bridge Islamic principles and modern realities. 4. Islamic vs. Secular Approaches to Democracy, Pluralism, and Liberalism Understanding the difference between Islamic and secular versions of these concepts is key: Concept Islamic Version Secular Version Democracy Based on Shura, guided by Shari‘ah Based on majority rule, independent of religious law Pluralism Coexistence without compromising Islamic beliefs Equality of all religions as equally valid Liberalism Personal rights within the limits of divine law Absolute autonomy, even against divine law Muslim scholars who accept Islamic democracy, Islamic pluralism, or Islamic liberalism do so on the basis that these concepts can serve justice, consultation, and coexistence—without replacing divine guidance. 5. Final Thoughts: A Balanced Theological View Complete secular liberalism and pluralism, when founded on the rejection of divine authority and religious law, are viewed by many Muslim scholars as incompatible with Islam as a system of governance. However, Islamic versions of these values—such as Islamic democracy (rooted in shura and divine legislation), Islamic pluralism (based on coexistence without compromising belief), and Islamic liberalism (which honours freedom within the bounds of Shari‘ah)—are not only theologically possible but historically grounded in Islamic tradition. The fundamental difference lies in the source and direction of moral authority: while secular ideologies place human autonomy at the centre, Islam begins with the sovereignty of God and divine revelation as the moral compass. Yet, in theory and practice, both Islamic and secular models have often failed to sincerely embody the principles they promote. Many Muslim-majority nations that claim to uphold Islamic democracy or Islamic pluralism fall short of applying these ideals with consistency, transparency, and justice. Similarly, secular democratic countries, despite their rhetoric of human rights, freedom, and equality, frequently exhibit deep contradictions between their stated ideals and actual policies—especially on the international stage. Discrimination against minorities, including Muslims in secular democratic states, is widespread—from the marginalization of Muslim communities in Western societies to systemic Islamophobia in political discourse and policy. Oppression within so-called Islamic systems is also prevalent, where minority rights, gender equity, and social justice are at times sacrificed under political interests masked in religious language. Even the superpowers of the world, which present themselves as global guardians of liberalism and human rights, are often complicit in international injustices, wars, economic exploitation, and selective application of law—especially when geopolitical or economic advantage is at stake. Moreover, social inequalities persist across all systems—secular or religious—where distinctions based on race, wealth, ethnicity, or caste continue to influence how laws are implemented. Be it the discrimination between black and white, Muslim and non-Muslim, or rich and poor, the gap between principle and practice remains evident worldwide. Conclusion Islam does not call for isolation from the modern world, nor does it require Muslims to reject ideas merely because they originate outside the Islamic tradition. What it demands is a sincere, principled, and God-conscious engagement with any idea—whether termed democratic, liberal, or pluralistic. The real challenge today is not simply whether these values are "Islamic" or "secular," but whether they are being implemented with justice, sincerity, and accountability. The true spirit of any legal or moral system—be it Islamic or secular—lies in its honest application and commitment to the higher values of justice, dignity, and equity. Thus, the way forward is neither blind rejection nor blind acceptance, but a revival of the Islamic ethical tradition: one that is deeply rooted in revelation, yet responsive to contemporary realities; uncompromising in its belief in divine truth, yet compassionate and wise in its application. In this pursuit, Muslims must not only critique external ideologies but also hold themselves and their societies accountable to the very Islamic values they claim to uphold. This self-accountability is the hallmark of a truly Islamic civilization—one that can engage the modern world without compromising its divine foundations. 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