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Books on the topic 'Progressive Islam'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Liberal religion: Progressive versions of Judaism, Christianity, and Islam. Abgindon, Oxon: Routledge, 2018.

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2

1970-, Safi Omid, ed. Progressive Muslims: On justice, gender and pluralism. Oxford: Oneworld, 2003.

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3

Badawi, Abdullah bin Haji Ahmad. Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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Abdullah bin Haji Ahmad Badawi. Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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Abdullah bin Haji Ahmad Badawi. Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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6

Islam hadhari approach: Towards a progressive Islamic civilisation : selected speeches. Putrajaya, Malaysia: Dept. of Islamic Development, Prime Minister's Dept., 2007.

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7

Segovia, Carlos A., ed. Remapping Emergent Islam. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988064.

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This multidisciplinary collective volume advances the scholarly discussion on the origins of Islam. It simultaneously focuses on three domains: texts, social contexts, and ideological developments relevant for the study of Islam’s beginnings -- taking the latter expression in its broadest possible sense. The intersections of these domains need to be examined afresh in order to obtain a clear picture of the concurrent phenomena that collectively enabled both the gradual emergence of a new religious identity and the progressive delimitation of its initially fuzzy boundaries.

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8

Constructing a religiously ideal "believer" and "woman" in Islam: Neo-traditional Salafi and progressive Muslims' methods of interpretation. New York: Palgrave Macmillan, 2011.

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9

Muslims today: Changes within, challenges without : the struggle for an inclusive and progressive understanding of the faith. Islamabad: Emel publications, 2009.

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10

Bahá'í references to Judaism, Christianity, and Islám: With other materials for the study of progressive revelation. Oxford: G. Ronald, 1986.

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11

Sing, Manfred. Progressiver Islam in Theorie und Praxis: Die interne Kritik am hegemonialen islamischen Diskurs durch den "roten Scheich" ʻAbdāllah al-ʻAlāyilī (1914-1996). Würzburg: Ergon Verlag, 2007.

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12

Duderija, Adis. Imperatives of Progressive Islam. Taylor & Francis Group, 2017.

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13

Duderija, Adis. Imperatives of Progressive Islam. Taylor & Francis Group, 2017.

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14

Duderija, Adis. Imperatives of Progressive Islam. Taylor & Francis Group, 2018.

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15

Imperatives of Progressive Islam. Taylor & Francis Group, 2017.

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16

Esack, Farid. Whose Quran?: A Concise Guide to Progressive Islam. New Press, The, 2014.

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17

Safi, Omid. Progressive Muslims: On Justice, Gender, and Pluralism. Oneworld Publications, 2003.

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18

1950-, Kamal Zainun, ed. Interfaith theology: Responses of progressive Indonesian Muslims. Jakarta, Indonesia: International Center for Islam and Pluralism, 2006.

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19

Sookhdeo, Patrick. Reforming Islam: Progressive Voices from the Arab Muslim World. Isaac Publishing, 2017.

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20

The Position of Women in Islam: A Progressive View. State University of New York Press, 2004.

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21

The Position of Women in Islam: A Progressive View. State University of New York Press, 2004.

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22

Progressive Islam: The Rich Liberal Ideas of the Muslim Faith. Mecca Institute Publishing, 2021.

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23

Abdullah, Daayiee. Progressive Islam: The Rich Liberal Ideas of the Muslim Faith. MECCA Institute Publishing, 2021.

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24

Abdullah, Daayiee. Progressive Islam: The Rich Liberal Ideas of the Muslim Faith. MECCA Institute Publishing, 2021.

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25

Hidayah, Nur. Feminising Islam in Contemporary Indonesia: The Role of Progressive Women's Organisations. Taylor & Francis Group, 2019.

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26

Ibrahim, Nur Amali. Improvisational Islam. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501727856.001.0001.

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This book examines novel ways of being Muslim, where religious dispositions are achieved through techniques that have little or no precedent in classical Islamic texts or concepts. At the center of the book are rival groups of Indonesian student activists in Indonesia who are behaving in similarly experimental ways. Progressive Muslim activists are reading humanistic and social scientific books and engaging in satire to formulate an inclusive understanding of the religion, while conservative Islamists are using Western techniques of accounting and self-help to develop religious puritanism. These religious practices have been made possible by deposal of President Suharto's authoritarian New Order regime in 1998 and the subsequent adoption of democratic systems. At the same time, the Indonesian case study, which occurs in a heightened political context, brings into sharper relief processes happening in Muslim life everywhere. To be a practitioner of their religion, Muslims draw on not only their scriptures, but also the non-traditional ideas and practices that circulate in their society, which importantly include those that originate in the West. In the contemporary political discourse where Muslims are often portrayed as adversarial to the West, this story about flexible and creative Muslims is an important one to tell.

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27

Duderija, A. Constructing a Religiously Ideal ',Believer', and ',Woman', in Islam: Neo-traditional Salafi and Progressive Muslims' Methods of Interpretation. Palgrave Macmillan, 2011.

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28

Duderija, A. Constructing a Religiously Ideal ',Believer', and ',Woman', in Islam: Neo-Traditional Salafi and Progressive Muslims' Methods of Interpretation. Palgrave Macmillan, 2016.

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29

Aljunied, Khairudin. Shapers of Islam in Southeast Asia. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197514412.001.0001.

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Abstract One of the largest Muslim populations in the world today resides in Southeast Asia. The region has also produced its own pedigree of reformers who have critiqued the limits of Islamic thought and propounded new lines of thinking on the road to constructing a better ummah. Shapers of Islam in Southeast Asia captures the progressive and pluralistic nature of Islamic reformism in Southeast Asia from the mid-twentieth century onward, a period that can now be regarded as the age of networked Islam. Offering a fresh conceptualization that could be well applied in other parts of the Islamic world, the book shows how several influential Muslim intellectuals have given rise to an “Islamic reformist mosaic” in Southeast Asia. Representing different strands of reformist thinking, these shapers of Islam form a unified and coherent frame of thought that distinguishes itself from the ultra-traditionalist and ultra-secularist leanings. This fascinating study is indispensable to anyone interested in understanding the challenges facing Islam and other religions in the modern world.

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30

Atieah, Mohammed. Islam: Progressive or Regressive in the 21st Century Is the Topic of Our Time and Defeating the Threat of Global Terrorism, Ideology, ISIS, the West and Their Allies. Independently Published, 2017.

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31

Yancey, George, and Ashlee Quosigk. One Faith No Longer. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479808663.001.0001.

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The purpose of this book is to investigate how conservative and progressive Christians use their political attitudes and theological beliefs to define their social out-groups and shape their social identities. The core question is how political and theological values play a role in the construction of social identities of conservative and progressive Christians and how those identities have resulted in a religious schism. A mixed-methods approach is utilized to explore this question. Results from a national survey indicate that progressive Christians reject conservative Christians more than they reject non-Christian groups after the application of social and demographic controls. Content analysis of blogs and articles and also interviews with progressive and conservative Christians, with attention to their attitudes toward Islam, show that progressive Christians prioritize a humanistic ethic of social justice while conservative Christians prioritize a historical theology emphasizing biblical inerrancy and doctrines. The social identity of progressive Christians centers on values of tolerance and inclusion for those perceived as marginalized in Western culture and their political activism coincides with their emphasis on socioeconomic factors as the most influential motivators for behavior. In contrast, the social identity of conservative Christians is centered on the idea of living a “biblical” lifestyle perceived to be in obedience to God. The conclusion is that the social identities and manner in which conservative and progressive Christians deal with questions of meaning are so dissimilar that it is time to consider whether they have become distinctive religious groups rather than subgroups under a single religious umbrella.

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32

Millie, Julian. The Listening Audience Laughs and Cries, the Writing Public Thinks. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501713118.003.0006.

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The second part of the book commences with Chapter Six. It analyses the connections Indonesian Muslims make between preaching styles and subjectivities, and the norms of citizen subjectivity that shape these connections. Chapter Six explores a progressive critique of preaching routines, describing a competition in which contestants write about the Qur’an. This was specifically conceived by a Bandung activist concerned about the negative effects of listening on Indonesia’s democratic future. Rationales for the project reveal authoritative conceptions of how Islam should properly be mediated.

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