Journal articles on the topic 'Progressive Islam'
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Duderija, Adis. "Progressive Islam." Tikkun 33, no. 1-2 (2018): 66–70. http://dx.doi.org/10.1215/08879982-4354510.
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Geissinger, Aisha. "Progressive Muslims." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 123–26. http://dx.doi.org/10.35632/ajis.v22i3.1683.
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Particularly since 9/11, students and the wider public have been asking NorthAmerican Muslim academics to comment on current events, while Muslimstudents and the larger Muslim community tend to expect Muslim academicsto “defend Islam” by engaging in apologetics. Nonetheless, this book beginsby stating that its authors seek to raise the level of discourse about Islam, andwant to avoid both apologetics and simplistic answers to complex questions.The introduction makes frank observations about the present state ofthe world’s Muslims and calls for an intellectual response that seriouslyengages modern realities. It is followed by fourteen chapters, which aredivided into three sections, which deal with contemporary interpretations ofIslam, gender issues, and pluralism, respectively. The book concludes witha suggested further reading list and an index ...
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Widodo, Hendro, and Mundzirin Yusuf. "Islam Berkemajuan dalam Perspektif Muhammadiyah." ISLAMICA: Jurnal Studi Keislaman 13, no. 2 (March 1, 2019): 185–208. http://dx.doi.org/10.15642/islamica.2019.13.2.1-24.
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This study aims to describe the progressive Islam emerging in Muhammadiyah and to elaborate it in the view of Muhammadiyah. The results of this study are: 1) Islamic terms and ideas “progressive” substantially and historically are not new, because they are attached to the presence of the Muhammadiyah since its birth, and became popular when it was used as the theme of the 47th Muhammadiyah Congress in Makassar, “Movement for Change Towards Progressive Indonesia”; 2) Progressive Islam sows the seeds of truth, kindness, peace, justice, benefit, prosperity, and the virtue of living dynamically for all humanity; Islam that upholds the glory of men and women without discrimination. Progressive Islam is a vision of Islam of Muhammadiyah that is not bound by the dimensions of space and time.
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Siapera, Eugenia. "Multiculturalism, progressive politics and British Islam online." International Journal of Media & Cultural Politics 2, no. 3 (February 8, 2007): 331–46. http://dx.doi.org/10.1386/macp.2.3.331_1.
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Syam, Nur, and Nawawi Nawawi. "Islam Nusantara Berkemajuan sebagai Basis Moderasi Islam di Indonesia." ISLAMICA: Jurnal Studi Keislaman 13, no. 2 (March 1, 2019): 236–55. http://dx.doi.org/10.15642/islamica.2019.13.2.303-322.
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Islamic and political discourse in Indonesia has had a long experience. Since Indonesia’s independence, the discourse on political Islam has become a fundamental conversation, especially at the beginning of independence. The conversation continued well in the New Order era and got strengthened in the era of bureaucratic reform. If in the New Order era, political Islam was strongly suppressed, so that it had almost no land to develop, then in the era of bureaucratic reform it became even stronger. The emergence of radical and extreme Islamic groups marked the growing strength of the Islamic era which carried the Khil?fah movement. In the midst of this reality, moderate Islam emerged, which carried the theme of Nusantara Islam and Progressive Islam. Both of them were imaginatively contemplated by the Nur Syam with the conception of Progressive Nusantara Islam projected to be a permanent solution to overcome the radical Islam in Indonesia.
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Ma'rifah, Nurul. "Positivisasi Hukum Keluarga Islam sebagai Langkah Pembaharuan Hukum Islam di Indonesia: Kajian Sejarah Politik Hukum Islam." Al-Manahij: Jurnal Kajian Hukum Islam 13, no. 2 (November 28, 2019): 243–57. http://dx.doi.org/10.24090/mnh.v13i2.2692.
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This paper discusses the making Islamic family law a formal law in the perspective of the political history of Islamic law in Indonesia, which cannot be separated from the role of the regime since the beginning of the Old Order era. In this era, the regime showed its alignment with the renewal of Islamic law. However, when the regime was not as firm and tended to be democratic, as it was during the Reformation era, Islamic family law reform tended to be stagnant. On the other hand, the history of Islamic family law renewal also experienced ups and downs because it is affected by political configurations, in which Indonesian Muslims attitudes could be classified into progressive and Islamist groups. Progressive groups try to fight for the renewal of Islamic family law contextually; whereas Islamist groups are more textual in responding to Islamic family law reform.
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Samsuri, Muhammad. "RELEVANSI HUKUM PROGRESIF TERHADAP HUKUM ISLAM." Mamba'ul 'Ulum 17, no. 2 (October 28, 2021): 38–48. http://dx.doi.org/10.54090/mu.48.
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One of the most interesting legal ideas in the current legal literature of Indonesia is progressive law. This is because progressive law has challenged the existence of modern law which has so far been considered established in punishment. The law reveals the veil and overthrows the failures of modern law based on positiveistic, legalistic and linear philosophy to address issues developed in accordance with the law as a matter of human and humanity. Progressive law contains the liberating spirit of liberation from the legalistic and linear conventional legal conviction. Running a law is not merely textual legislation but in running the law must be by determination, empathy, dedication, commitment to the suffering of the nation to dare to find another way to prosper human. Progressive law starts from a basic assumption, law is an institution that aims to bring people to a life of justice, prosperity and make people happy. The flexibility of the development of Islamic legal thought is highly relevant to introducing the ethos of progresivism in the dynamics and crystallization of Islamic law. The implication of this progressive mode of thinking is the liberation of mankind from mythological, passive and aggressive-conservative things. On the basis of this progressive ethos, it is recognized the capacity of the free will, free act.
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Vaid, Mobeen. "Može li islam prihvatiti homoseksualne odnose? / Can Islam Accommodate Homosexual Acts?" Context: Journal of Interdisciplinary Studies 4, no. 2 (March 17, 2022): 79–122. http://dx.doi.org/10.55425/23036966.2017.4.2.79.
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Reformist authors in the West, most notably Scott Kugle, have called Islam's prohibition of liwāṭ (sodomy) and other same-sex behavior into question. Kugle's "Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims" (Progressive Muslims: 2003) and Homosexuality in Islam (2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative's exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle's critical methodological inconsistencies, misreading and misrepresentation of al-Tabari's and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument.
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Busyro, Busyro, Hanif Aidhil Alwana, Arsal Arsal, Shafra Shafra, and Gusril Basir. "Implementasi Islam Progresif pada Permendikbud Ristek No. 30 Tahun 2021 dalam Kajian Filsafat Hukum Islam." Al-Manahij: Jurnal Kajian Hukum Islam 16, no. 1 (May 29, 2022): 149–64. http://dx.doi.org/10.24090/mnh.v16i1.6321.
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Regulation issued by the Ministry of Research, Technology and Higher Education Number 30 of 2021 about prevention and handling of sexual violence in campus has raised pros and cons among Indonesian Muslims because several articles allegedly provide sexual freedom on campus with an editorial “except with the victim consent”. The editorial seems to strongly prioritize one of the principles of Progressive Islam activists; on the other hand, there are philosophical values of the Islamic law that are not realized, especially in protecting dignity and heredity (hifz al-nasb). This study aims to reveal the implementation of progressive Islam in the regulation, and then the realization of progressive Islam will also be seen from the philosophical point of view of Islamic law. This research is qualitative by using data from library research. The results of the study indicate that the Ministerial Regulation has implemented one of the progressive Islamic concepts by prioritizing international human rights as the rationale, and the implementation of progressive Islam that relies on international human rights is not in line with the philosophy of Islamic law which highly upholds the protection of dignity and heredity (hifz al-nasb) from the side of maslahah al-hajiya. Therefore, the editorial must be changed, in order to achieve the benefit of the world and the hereafter for Indonesian Muslims.
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Pędziwiatr, Konrad. "How Progressive is “Progressive Islam”? The Limits of the Religious Individualization of the European Muslim Elites." Social Compass 58, no. 2 (June 2011): 214–22. http://dx.doi.org/10.1177/0037768611402615.
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The studies on the individualization processes within European Muslim populations advance two opposing theses. While some argue that religious individualization and the related fragmentation of religious authority are leading to the “liberalization and modernization of Islam” and the emergence of a “progressive Islam” in Europe, others claim that in spite of individualization and the diversification of authority structures, the current situation is characterized by a relative stability of Islamic dogmas and definitely not by a liberalization of Islam. The careful observation of processes within the Muslim communities in Europe seems to suggest that both theses are actually to some extent valid. The author contributes to this debate by shedding light on the views of the new Muslim elites on apostasy and on women marrying outside the Muslim community. His contribution shows that in spite of the strong individualist component to the religious experience of Muslims in Europe, the various dimensions of this experience do not necessarily have to be individuating.
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Rusli, R. "Progressive Salafism in Online Fatwa." Al-Jami'ah: Journal of Islamic Studies 52, no. 1 (April 8, 2015): 205. http://dx.doi.org/10.14421/ajis.2014.521.205-229.
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<p>This paper deals with the construction of progressive Salafism in online fatwa, particularly in the site of Islam Online. This website is established by Yūsuf al-Qarāḍāwī and his colleagues within the European Council for Fatwa and Research, which has been influenced by reformist-salafists, such as al-Shawkānī, al-Afghānī, ‘Abduh, and Riḍā, who underline the role of text and modernity. The site’s approach is progressive-substantialist (combining teks and reality), which is built on the principles of Islamic law on minorities (fiqh al-aqalliyyāt), like taysīr (facilitation), wasaṭiyyah (moderation), and i’tidāl (equilibrium), that are seen as universal values contributing to the creation of a global-pluralist society. Because of its moderate nature, the language used by the site tends to emphasize not on prohibiting and labelling “heretic”, but on a solution to the problems people encounter. In relation to socio-political language, the concept of ummah is understood in an inclusive way. Ummah is built and based on the principles of belief (īmān) and Islam, and tied by the solidarity of the Quranic messages about Islamic monotheism (tawḥīd) and divine justice (‘adl). The concept of ummah refers to the Quranic concepts such as ummah wasaṭ or ummah muqtaṣidah, which means “moderate community”.</p><p>[Artikel ini membahas tentang konstruksi Salafisme progresif dalam fatwa online, terutama situs Islam Online. Website ini didorong oleh Yūsuf al-Qarāḍāwī dan para koleganya dalam European Council for Fatwa and Research, yang dipengaruhi oleh salafi-reformis, seperti al-Shawkānī, al-Afghānī, ‘Abduh, dan Riḍā, yang menghargai teks dan modernitas. Pendekatan situs ini adalah progresif-substansialis (menggabungkan teks dan realitas), yang dibangun pada prinsip-prinsip fikih minoritas (fiqh al-aqalliyyāt), seperti taysīr (memberikan kemudahan), wasaṭiyyah (moderat), dan i’tidāl (keseimbangan),yang dilihat sebagai nilai-nilai universal yang memberikan kontribusi bagi penciptaan masyarakat global yang pluralis. Karena watak modernnya, bahasa yang digunakan oleh situs ini cenderung tidak menekankan pada pengharaman dan pelabelan “bidah”, namun menekankan pada solusi terhadap masalah-masalah yang dihadapi masyarakat. Terkait dengan bahasa sosial-politik, konsep umat dipahami dalam cara yang inklusif. Umat didasari pada prinsip iman dan Islam, dan diikat oleh solidaritas pesan Alquran tentang monoteisme Islam (tawḥīd) dan keadilan (‘adl). Konsep umat mengarah kepada konsep Alquran seperti ummah wasaṭ atau ummah muqtaṣidah, yang berarti “komunitas yang moderat”.]</p>
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Munir, Mursalim, Usman Jafar, and Barsihannor Barsihannor. "MUHAMMADIYAH: CONTESTING IDEOLOGIES BETWEEN PROGRESSIVE ISLAM AND TRADITIONAL." JICSA (Journal of Islamic Civilization in Southeast Asia) 9, no. 2 (February 1, 2021): 145. http://dx.doi.org/10.24252/jicsa.v9i2.18653.
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The research focuses on examining the dynamics of variants of Islamic thought in Muhammadiyah, especially progressive Islamic thought and conservative Islam. The main objective of this research is to identify how the contestation model of the two variants strengthens its hegemony. To achieve this goal, library research was carried out using qualitative-descriptive-analytical methods and utilizing two approaches, namely historical perspectives and sociological knowledge. Based on the available literature, it is found that two tendencies of thought in Muhammadiyah, namely Progressive Islamic thought and Conservative Islam, contradict each other in areas which in the context of Muhammadiyah are closely related to the ideological dimension, namely the methodology of thought and thought construction. Contestation in this aspect has implications for the emergence of a more practical contestation, namely the efforts to market their ideas and beliefs through organizational structural and cultural channels outside the organizational authority.
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Mubarok, Fahmi. "Islam Progresif Farish A. Noor." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 5, no. 2 (January 17, 2022): 249–74. http://dx.doi.org/10.14421/panangkaran.v5i2.2638.
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This study focuses on the Farish A. Noor's thought on Progressive Islam set out in his book entitled Islam Progresif: Peluang, Tantangan, dan Masa Depannya di Asia Tenggara. Besides trying to introduce a new understanding of Progressive Islam from outside Indonesian figures such as Farish A. Noor, it also aims to gives critical review on Progressive Islam. It is showed that Farish A. Noor is a pioneer of Progressive Islam in archipelago who emphasizes a positive radicalism attitude towards reality by reviving the dynamics of the social evolution of society, not being blind and sticking to old ideas, especially old ideas that are no longer compatible with the current era, opening the door for ijtihad to think about complicated issues with open minded to new ideas and nature, and also not doubting or suspicious of Western technology and ideas. [Penelitian ini memfokuskan pada pemikiran Islam progresif Farish A. Noor dalam bukunya Islam Progresif: Peluang, Tantangan, dan Masa Depannya di Asia Tenggara. Selain berupaya untuk mengenalkan pemahaman baru tentang Islam progresif dari tokoh luar Indonesia seperti Farish A. Noor, kajian ini juga bertujuan untuk memberikan tinjauan kritis atas aliran Islam progresif. Kajian ini menunjukkan bahwa Farish A. Noor merupakan pionir dari Islam progresif di nusantara yang menekankan sikap radikalisme positif terhadap realitas dengan menghidupkan dinamika evolusi sosial masyarakat, tidak taklid buta maupun berpegang pada ide-ide lama terlebih pada ide-ide lama yang sudah tidak lagi kompetibel dengan masa saat ini, terbukanya pintu ijtihad untuk memikirkan isu-isu rumit dengan pemikiran yang terbuka terhadap ide dan hakikat yang baru, dan juga tidak ragu atau curiga dengan teknologi dan ide-ide Barat.]
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Sulaeman, Asep, and Samsudin Samsudin. "Fenomena Munculnya Tokoh Islam Progresif Muhammadiyah 1980-2019." Historia Madania: Jurnal Ilmu Sejarah 5, no. 2 (December 30, 2021): 181–92. http://dx.doi.org/10.15575/hm.v5i2.16026.
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Since its first establishment until the productive contemporary period, Muhammadiyah have successfully generated noticeable figures who always oriented towards finding a path to the progress of Muslims. Some of Muhammadiyah progressive figures who are well known such as; M. Syafi'i Maarif and other associates. However, in the journey of contribution from their thoughts, they get criticized and cause controversy. It is believed that their thoughts are considered controversial and contrary to the tradition of thinking of the general public and lead to polemics among Indonesian Muslims. Even, these Muhammdiyah figures and their characters are often labelled as liberal figures who have ever been forbidden by MUI. Concerning this issue, the writers are interested in examining the issue by exploring main purposes: First, an overview progressive Islamic figures of Muhammadiyah. Second, what are the typology of progressive Islamic figures from Muhammadiyah? In this study the writers employed the historical method including heuristics, criticism or analysis, interpretation, and historiography. Based on the research results, the authors determined that the emergence of progressive Islam in contemporary period of Muhammadiyah produced many noticeable figures such as: Ahmad Syafii Maarif, Azyumardi Azra, Bahtiar Effendi, Dawam Raharjo, and Zuly Qadir. Second typology, in this term, progressive Islamic figures from Muhammadiyah are categorized into two typologies namely; Progressive-moderate and progressive-radical.
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Qodir, Zuly. "ISLAM BERKEMAJUAN DAN STRATEGI DAKWAH PENCERAHAN UMAT." Jurnal Sosiologi Reflektif 13, no. 2 (May 24, 2019): 209. http://dx.doi.org/10.14421/jsr.v13i12.1630.
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This article to elaborate Progressive Islam from Muhammadiyah. Muhammadiyah was born 18 November 1918, it is the most popular in Indonesia contribute an Islamisation. Muhammadiyah movement can know dakwah Islam amar ma’ruf nahi munkar for community with Wasahtiyah Islam (moderate Muslim). That it is progressive Islam idea the same as with Indonesia Context. What it is portrait and process Islamic dakwah from Muhammadiyah and enlightenment it is focus this article. Method from article base on literature review, from the books, journal, and article. This is article encourage and push Islam progressive in society from early Muhammadiyah founded with dakwah bil lisan (speech) and bil amal (work). Tulisan ini hendak mengelaborasi gagasan tentang Islam Berkemajuan yang dialamatkan kepada Muhammadiyah. Sudah dikenal public bahwa Muhammdiyah yang berdiri 18 November 1918, telah berkontribusi pada perkembangan Islam Indonesia. Gerakan Muhammadiyah dikenal dalam bidang dakwah amar ma’ruf nahi munkar dengan membawa Islam washatiyyah. Islam washatiyah merupakan gagasan yang sesuai dengan pandangan Muhammadiyah dengan dakwah Islam Berkemajuan dalam konteks Islam Indonesia. Tulisan ini didasarkan atas kajian kepustakaan, baik jurnal, artikel atau pun buku yang dianalisis secara naratif. Dari kajian yang dilakukan Muhammadiyah telah memiliki gagasan Islam Berkemajuan dalam mengembangkan dakwah sejak berdirinya, kemudian dilakukan secara terus menerus dalam mengembangkan dakwah pencerahan pada umat (masyarakat) melalui dakwah bil lisan dan bil amal.
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Harjuna, Muhamad. "Islam dan Resolusi Konflik." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 1 (August 22, 2018): 23. http://dx.doi.org/10.14421/rejusta.2018.1401-09.
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AbstractThis article examines the essence of religion and specifically speaks of Islam as a peaceful, progressive and solutive religion. Islam comes from the Most Peaceful (al-Salâm), always spreading peace wherever and whenever. The greetings spoken by Muslims reflect the noble character of the Assalamu'alaikum (may peace be upon you). Islam is a progressive religion, against oppressors, capitalists, injustices, fighting for the rights of the oppressed little ones, glorifying women, and bringing about a harmonious and peaceful society within the framework of fraternity. Islam is a solutive religion, teaches the virtues of morality as opposed to bad morality, resolves nonviolent conflict, and contributes to giving spirit to build peace or conflict resolution, and also contributes in giving spirit to build peace or conflict resolution. The Qur'an’s solution to conflict is a suggestion for clarification, mediation, deliberation, forgiveness, reconciliation, good deeds, and justice. A holistic study of Islam will find the substance of Islam as a religion of raḥmatan lil 'âlamḭn.
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Khulaisie, Rusdiana Navlia, Azhar A. Hafizh, Abdul Wafi, and Sofia Sofia. "ACHIEVING HARMONY THROUGH PROGRESSIVE ISLAMIC DIMENSIONS IN THE THINKING OF ABDULLAH SAEED." Islam Realitas: Journal of Islamic & Social Studies 5, no. 1 (July 20, 2019): 1. http://dx.doi.org/10.30983/islam_realitas.v5i1.902.
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<p>This article aims at describing the Progressive Islam; an Islam that offers a contextualization of the interpretation of Islam that is open, friendly, fresh, and responsive to every humanitarian issue according to Abdullah Saeed's thinking. Progressive Islam is a trend as a continuation of the Liberal Islamic Movement which emerged since approximately one hundred and fifty years ago. This trend emerged as a form of the expression of their dissatisfaction towards the Liberal Islamic Movement which emphasizes more on internal criticism of the views and behaviors of Muslims that are deemed not or less in accordance with humanist values. This research was included in the literature research (library research method) which examines the researches and concepts of Progressive Islam in the perspective of Abdullah Saeed's thinking. Therefore, the final results of this study presents that Abdullah Saeed offers a concept of understanding Islam that can answer the needs of the Contemporary Muslim communities so that it can be applied as lasting doctrine throughout the space of time and place. </p><p class="abstrak" align="left"> </p><p><em>Artikel</em><em> ini mendeskripsikan tentang Islam Progresif, bahwa Islam Progresif adalah Islam yang menawarkan sebuah kontekstualisasi penafsiran Islam yang terbuka, ramah, segar, dan responsif terhadap setiap persoalan kemanusian</em><em> menurut pemikiran Abdullah Saeed</em><em>. Islam Progresif merupakan </em><em>sebuah tren sebagai </em><em>kelanjutan dari gerakan Islam </em><em>l</em><em>iberal yang muncul sejak kurang lebih seratus lima puluh tahun yang lalu</em><em>. Tren ini muncul </em><em>sebagai bentuk ungkapan ketidakpuasan mereka terhadap gerakan Islam </em><em>l</em><em>iberal yang lebih menekankan pada kritik internal terhadap pandangan dan perilaku umat Islam yang </em><em>dianggap </em><em>tidak atau kurang sesuai dengan nilai humanis. </em><em>Penelitian ini termasuk dalam penelitian kepustakaan (library research) yaitu menelaah penelitian dan konsep Islam Progresif dalam perspektif pemikiran Abdullah Saeed</em><em>. Hasil Akhir dari penelitian ini menunjukkan bahwa Abdullah Saeed menawarkan sebuah konsep pemahaman Islam yang dapat menjawab kebutuhan masyarakat muslim kontemporer sehingga dapat diaplikasikan sebagai ajaran yang abadi di sepanjang kurun waktu dan tempat. </em></p><p class="abstrak" align="left"><strong><em> </em></strong></p>
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ISMAIL, A. ILYAS. "ISLAM PROGRESIF INDONESIA." ALQALAM 36, no. 01 (June 30, 2019): 67. http://dx.doi.org/10.32678/alqalam.v29i1.570.
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Theofogicaffy, Islam is one and absolutely correct. However, historicaffy, after being understood and translated into the real life, Islam is not single, but various or plural that manifests at feast in three schools of thoughts: Traditional Islam, Revivalist Islam (fundamentalism), and Liberal Islam (Progressive). The group of Jaringan Islam Liberal (JIL) represents the fast school of thoughts. Even though it is stiff young (ten years), JIL becomes populer because it frequentfy proposes the new thoughts that often evoke controversions in the community. The reformation of thoughts proposed by JIL covers four areas: first, reformation in politics. In this context, JIL gives a priority to the idea of secularism; Second, reformation in socio-religion. Dealing with this, JIL proposes
the concept of pluralism; Third, reformation in individual freedom. In this case, JIL gives a priority to the idea of liberalism both in thoughts and actions;fourth, reformation in women. Regarding this, JIL proposes the idea of gender equaliry. This reformation thought of JIL receives pro and con in the community. On the one hand,some of them panne and fulminate it; on the other hand, the other ones support and give appreciation. In such situation, JIL grows as a thought and Islamic progressive movement in Indonesia.
Key Words: Islamic Thought, JIL, Secularism, Pluralism, Liberalism, and Gender Equality.
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Murfi, Ali, and Rahmad Nursyahidin. "“MUSLIM PROGRESIF” OMID SAFI DAN ISU-ISU ISLAM KONTEMPORER." Jurnal Pendidikan Agama Islam 12, no. 2 (December 2, 2015): 229–42. http://dx.doi.org/10.14421/jpai.2015.122-08.
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The research reveals about the thought of Omid Safi about Progressive Muslims from naming, agenda, attendance reasons, to focus them on the realm of Islamic thought and relate it to trends in contemporary Islam. Progressive Muslim intended as an umbrella concept for people who want an open and safe space for running a rigorous and honest engagement with tradition, and hopefully will lead to further action. There are three major agenda (mission) of Progressive Muslims, the first social justice; both gender equality; The third received a plurality. The method adopted by Omid Safi in constructing the concept of Progressive Muslims are methods Multiple Critique. Progressive Muslims in an attempt to compare with trends in contemporary Islam is indeed a lot of help affirm the distinction in each trend. However, when we conducted an analysis of eight classification proposed by Abdullah Saeed on trends in contemporary Islam, seemingly progressive Muslims more fit in the category of groups ijtihadi Progressive, which modern thinkers on religion which seeks to reinterpret religious teachings in order to answer kebutuham modern society and Saeed himself quoting Omid Safi when defining trends of this last one.
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Adis Duderija. "The Concept of Sunna in Progressive Muslim Thought." ICR Journal 13, no. 1 (June 30, 2022): 136–48. http://dx.doi.org/10.52282/icr.v13i1.868.
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In this paper I describe the nature and scope of the concept ‘sunna’ in progressive Muslim thought. I argue that, unlike the hadith-based concept of sunna found in classical Islam, the concept of sunna in progressive Islam has strong affinities with how that concept was understood during the formative period of Islamic thought. In this respect, I show that the concept of sunna in progressive Islam operates within a broad contextualist and rationalist approach to Islamic theology and ethics, that it is a general ethico-behavioural embodied concept. It is not viewed as a source of Islamic belief, nor is it considered a form of unrecited revelation - although, for hermeneutical purposes, it exists in an organic and symbiotic relationship with the Qur’an. In the last section, I discuss several concrete implications this approach to the concept of sunna has in progressive Islam, doing away with many norms, values, and practices that have been associated with the concept in classical Islamic law/ethics, such as those pertaining to family and criminal law. With respect to this, I highlight how a progressive Muslim approach to normative sunna enables the Islamic interpretive tradition to shed ethically and epistemologically outdated norms, values, and practices that have often been defended on the basis of a concept of sunna that operates within the hermeneutical confines of classical Islamic theology and Islamic legal theory.
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Ahmad, Ahrar. "Islam and Democracy." American Journal of Islamic Social Sciences 20, no. 1 (January 1, 2003): 20–45. http://dx.doi.org/10.35632/ajiss.v20i1.515.
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This paper challenges the popular perception that Islam and democracy are incompatible, and argues that the lack of democracy in some Muslim countries is not because of Islam but in spite of it. This argument will be developed in two stages. First, it will consider the legal–ethical order embedded in Islam’s text (the Qur’an) and tradition (prophetic example) to consider the democratic implications inherent in that construction. Second, it will explore three “high periods” of Islamic rule to consider their progressive, inclusive, and democratic tendencies. It will suggest that the current problems of democracy experienced by many Muslim countries are not necessarily caused by factors intrinsic to Islam, but by forces external to those areas.
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Ahmad, Ahrar. "Islam and Democracy." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 20–45. http://dx.doi.org/10.35632/ajis.v20i1.515.
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This paper challenges the popular perception that Islam and democracy are incompatible, and argues that the lack of democracy in some Muslim countries is not because of Islam but in spite of it. This argument will be developed in two stages. First, it will consider the legal–ethical order embedded in Islam’s text (the Qur’an) and tradition (prophetic example) to consider the democratic implications inherent in that construction. Second, it will explore three “high periods” of Islamic rule to consider their progressive, inclusive, and democratic tendencies. It will suggest that the current problems of democracy experienced by many Muslim countries are not necessarily caused by factors intrinsic to Islam, but by forces external to those areas.
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Nur Hadi, Mukhammad. "Mubadalah Perspective: A Progressive Reading on Book of Dhau’ Al-Mishbah fi Bayani Ahkam An-Nikah." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 3 (January 29, 2020): 478–515. http://dx.doi.org/10.56613/islam-universalia.v1i3.142.
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This article tries to portray the concept of duties and rights between man and women in the family based on the book of Hasyim Asy’ari (Dhau’ al-Mishbah Fi Bayani Ahkam an-Nikah. By elaborating the theory of reciprocity (mubadalah) created by Faqihuddin Abdul Kodir, this article wants to reinterpret that concept in order to be adjusted to the contemporary condition of how man and women build relation which can be harmonized properly in the household. This article is a normative research using conceptual approach. The writer finds that although there were divisions of rights and duties in detail, but it ideally should be comprehended as a system that one supporting each other. Neglecting the detail job of the spouse will be easily bring the one or the two to harm. Therefore, trying this work to implement the theory is one of the way to build a new narration about what should man and women do in household. Based on Mubadalah perspective, this article show that the concept of duties and rights of both man and woman in household can be implemented.
DOI: https://doi.org/10.5281/zenodo.3672389
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Karim, Abdul, Aiman Faiz, Nunuy Nur'Aini, and Febiyana Yolanda Rahman. "THE POLICY OF ORGANIZATION, THE SPIRIT OF PROGRESSIVISM ISLAM, AND ITS ASSOCIATION WITH SOCIAL WELFARE EDUCATORS." Tatar Pasundan : Jurnal Diklat Keagamaan 16, no. 1 (June 29, 2022): 69–75. http://dx.doi.org/10.38075/tp.v16i1.257.
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The purpose of this article examines the advantages of understanding the spirit of progressive Islam, compliance with organizational policies related to social welfare. The research is carried out at SDIT Muhammadiyah Cirebon. The subjects of this study were the principal, 15 Educators, and 5 Education Personnel. This research uses qualitative which uses instruments in form of interviews, observations, and documentation, also strengthened quantitatively by questionnaires. The approach used is cultural interpretation. Descriptive statistical analysis is used to describe the general state, and the data obtained from the questionnaire will be analyzed statistically descriptively. The results showed that organizational policies are based on the spirit of progressive Islam, and the policy of SDIT Muhammadiyah’s principal through transforming, habituating, as well as forming values. Another finding is that the educators at SDIT Muhammadiyah are socially and financially prosperous. It can be concluded that education personnel have prospered socially in addition to compliance with the principal’s policies, also because the progressive Islam principles’ understanding.Keywords: Progressive Islam; Organizational Policy; Social Welfare; Muhammadiyah
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Nasikhin, Nasikhin, Raharjo Raaharjo, and Nasikhin Nasikhin. "Moderasi Beragama Nahdlatul Ulama dan Muhammadiyah dalam Konsep Islam Nusantara dan Islam Berkemajuan." Islamic Review: Jurnal Riset dan Kajian Keislaman 11, no. 1 (April 29, 2022): 19–34. http://dx.doi.org/10.35878/islamicreview.v11i1.371.
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This study aims to determine the religious moderation teachings of Nahdlatul Ulama (NU) and Muhammadiyah in the concepts of Nusantara Islam and Progressive Islam and their relation to the verses of the Qur'an. The type of research is literature study with a qualitative approach that describes and analyzes library data, in the form of books, journals, magazines, and news relevant to the research theme. The results showed that; first, the teachings of religious moderation in NU are illustrated through the jargon of Islam Nusantara, while Muhammadiyah is through Progressive Islam. Second, the alternation of religious moderation between NU and Muhammadiyah is related to the Koranic verse, namely they both uphold an attitude of peace (Al Baqarah: 143), help each other (Al-Maidah: 2), and obey the leader (Annisa 59). Third, the symbol of religious moderation of NU and Muhammadiyah is more directed to pluralistic values that are in accordance with the context of Islam in Indonesia which is plural so that it does not conflict with the contents of the QS. Al-Hujurat Paragraph 13. This research can be used as a means of expanding views so that people think more intelligently and clearly, and avoid acts of violence that are very contrary to Wasathiyah values.
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Gaus A.F., Ahmad, and Herdi Sahrasad. "CULTURE AND RELIGION: THE MOVEMENT AND THOUGHT OF ISLAM NUSANTARA NOWADAYS, A SOCIO-CULTURAL REFLECTION." EL HARAKAH (TERAKREDITASI) 21, no. 1 (June 12, 2019): 1. http://dx.doi.org/10.18860/el.v21i1.6513.
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<p><em>The Islamic ummah is usually used to struggling and wrestling with diversity. There are Nusantara Islam, Progressive Islam (Islam Berkemajuan), Wasathiyah Islam or Moderate Islam and a range of other terms such as Transformative Islam, Hadhari Islam, or Progressive Islam which community organizations try to develop Islam or Muslim intellectuals. </em><em>This paper explores the movement and thought of Islam </em><em>Nusantara. Since </em><em>Nahdlatul Ulama (</em><em>NU</em><em>) </em><em>was established, various dynamics of Islamic views have taken place. NU recognizes the diversity of religious opinions in four schools, but puritan Islamic groups feel that only their views are correct, only Islam has the right to enter heaven, only certain books can be read, and only the opinions of the teacher are considered authoritative. They looked enthusiastic and attracted attention of young generation and people who are just passionate about Islam, they are like a meteor that shines brightly, but then fades quickly and finally goes out. The time has proven, movements like that, then grow and disappear and change rapidly. The Nusantara Islam, however, has been down to earth, along with the Progressive Islam (Islam Berkemajuan) have taken steps, both are moving and developing in the future.</em></p><p><em>Umat Islam sudah biasa bergumul dan bergulat dengan keanekaragaman. Ada Islam Nusantara, Islam Berkemajuan (berarti ada Islam yang tidak berkemajuan), ada Islam Wasathiyah atau Islam Moderat (berarti ada Islam yang tidak Moderat), dan sederetan istilah lainnya seperti Islam Transformatif, Islam Hadhari, atau Islam Progresif yang coba dikembangkan oleh organisasi masyarakat Islam atau intelektual Muslim. </em><em>Artikel ini mengulas pergerakan dan pemikiran </em><em>Islam Nusantara NU didirikan, beragam dinamika terhadap pandangan keislaman sudah terjadi. NU mengakui keragaman pendapat agama dalam empat mazhab, namun kelompok-kelompok Islam puritan merasa bahwa hanya pandangannya saja yang benar, hanya Islamnya saja yang berhak masuk surga, hanya kitab tertentu yang boleh dibaca, dan hanya pendapat gurunya saja yang dianggap otoritatif. Mereka tampak penuh semangat dan menarik generasi muda atau orang yang baru bersemangat dalam berislam, mereka bagai meteor yang bersinar terang, tapi kemudian cepat pudar dan akhirnya padam. Zaman telah membuktikan, gerakan-gerakan seperti itu tumbuh dan hilang berganti dengan cepat. Islam Nusantara sudah membumi, bersama dengan Islam Berkemajuan, keduanya bergerak dan berkembang ke depan.</em><em></em></p>
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Hasbiyallah, Hasbiyallah, Moh Sulhan, Heri Khoiruddin, and Undang Burhanudin. "UIN: STUDI ISLAM DAN ARAH BARU ISLAM INDONESIA." Jurnal Ilmiah Islam Futura 18, no. 2 (October 11, 2019): 298. http://dx.doi.org/10.22373/jiif.v18i2.3455.
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Islam as a religion has actually become the target of study not only by Muslims but also by non-Muslims for diverse purposes and interests with various approaches. Indonesian Islamic Studies conducted by Dutch scholars and Orientalists are mostly intended for political and policy purposes related to the fate of Muslim-majority male citizens. Islamic dynamics revealed more progressive dynamics in the 1960s and 70s when institutionally the Ministry of Religion of the Republic of Indonesia released the State Islamic Religious College (PTKIN) with the form of an Institute that developed religious scientific disciplines in the form of various faculties. From this, a variant of State Islamic University (UIN) developed with the development of study areas outside the religious. The fundamental problem that is the focus of this research relates to PTKIN's Islamic facial dynamics in the context of changes to the State Islamic University (UIN), especially Islamic studies and the new direction of Indonesian Islam which is becoming a new force at the State Islamic University (UIN). Specifically, this study aims to understand the trends and challenges of Islam in PTKIN in the future, and the Islamic thinking map of PTKIN in the new face of UIN which includes UIN SGD Bandung, UIN SUKA Yogyakarta and UIN Ar-Raniry Aceh.
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Khan, Shaza. "Modernizing Islam." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 106–8. http://dx.doi.org/10.35632/ajis.v21i2.1796.
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As the political climate between many western and Muslim nations continuesto intensify, the rhetoric of a “clash of civilizations” has reemerged inour news media, governments, and academic institutions. Muslims andnon-Muslims, with varying political agendas, insist that Islam is inherentlyincompatible with modernity, democracy, and the West. Yet the contributorsto Modernizing Islam: Religion in the Public Sphere in the Middle Eastand Europe demonstrate otherwise as they examine the (re)Islamization ofEurope and the Middle East and reveal the ways in which “Islamic politicalactivism” (p. 3), or Islamism, promotes modernization.In the first of three sections, “Issues and Trends in Global Re-Islamization,” François Burgat describes how the progressive components of Islamization get hidden under a myriad of misconceptions. The termIslamist, he asserts, often serves to essentialize Muslim political activists bydepicting them as a homogenous group comprised of Islamic militants. Theuse of this term also “tends to strengthen the idea that Islamists are the onlyones using … religion for political purposes” (p. 28), though clearly otherindividuals, institutions, and religious organizations use religion for politicalends as well. Due to the essentialized and reductionist uses of the term, thereal characteristics of Islamism as a “relative, plural, and reactive” phenomenonare rarely recognized (p. 18). These obscuring lenses blur the image(s)of Islam even more in a country like France, where issues related to religionare often relegated to the “irrational.” In such contexts, Islamist movementsare constantly invalidated, though the activists’ reasons for opposition maywell be rooted in legitimate political, economic, and social factors.The obscurants that Burgat details in chapter 1 often cause individualsto view Islamists as anti-modernist and retrogressively reactionary. Yet inchapter 2, “The Modernizing Force of Islam,” Bjorn Olav Utvik argues “thatif Islamism is a reaction it is a progressive one, a step forward into somethingnew, not trying to reverse social developments, but rather to adapt religionso that it enables people to cope with the new realities” (p. 60). Utviklinks modernization to both urbanization and industrialization and characterizesit as a phenomenon that results in increased individualization, socialmobilization, and recognition of state centrality in achieving political ends(p. 43). He then proceeds to draw parallels between the goals of Islamistmovements and characteristics of modernization.In the next chapter, “Islam and Civil Society,” John Esposito furtherdemonstrates Islam’s compatibility with modernization and, more specifically,with democracy. He surveys Tunisia, Algeria, Turkey, Egypt, Iran,and the Gulf states in an effort to illustrate the importance, functionality,and popularity of their Islamic organizations. Importantly, he asserts thatwhile most of these Islamist movements begin by working within the foldof the governments’ established political processes, “the thwarting of a participatorypolitical process by governments that cancel elections or represspopulist Islamic movements fosters radicalization and extremism” (p. 92).Esposito suggests that increasing open competition for political power inthese countries and sustaining a reexamination of traditional Islamic rulingsregarding pluralism, tolerance, and women’s role in society will result ingreater compatibility between Islam and democracy ...
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Musif, Ach. "Pemikiran Islam Kontemporer Abdullah Saeed dan Implementasinya dalam Persoalan Murtad." Ulumuna 19, no. 1 (June 29, 2015): 79–92. http://dx.doi.org/10.20414/ujis.v19i1.1251.
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Western media coverage on Islam and especially on terror attacks by Muslims has been exaggerated and pejorative. This stereotyping has portrayed Islam as problems. First, Islam is seen as sluggish in responding modernity and the advance of science and knowledge so it always lacks behind the West. Second, Islam is associated with extremism and terrorism which are incompatible with the West. Therefore, the emergence of rational thinking and cosmopolitan approach to Islam promoted by Muslim reformists, such as Abdullah Saeed, are very urgent to encounter such stereotype and discourse on Islam in the West. This article examines Saeed’s method called “progressive Islam”. By taking one example of conversion (murtād), this article elucidates how the method of ijtihād progressive is applied in one of the most controversial topics in Islamic law. This study shows that the law on murtād, as it was introduced by classical Muslim jurists, is now adopted by Muslim countries. However, such adoption does not have a sound ground on the Qur’anic texts and the Sunnah.
DOI: http://dx.doi.org/10.20414/ujis.v19i1.1251
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Muhammad, Nur Adila, and Izziah Suryani Mat Resad @ Arshad. "[Zainuddin Labay Al-Yunusiyyah: The Great Muslih From Minangkabau] Zainuddin Labay Al-Yunusiyyah: Muslih Hebat Dari Minangkabau." Jurnal Islam dan Masyarakat Kontemporari 22, no. 1 (June 10, 2021): 61–73. http://dx.doi.org/10.37231/jimk.2021.22.1.546.
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Abstract
Zainuddin Labay al-Yunusiyyah was one of the Islah Minangkabau scholar that play a huge role in the Islah Islamic thought and Islamic education reformation. Even though his education background is informal and was only received in the Minangkabau region, he can be regarded as an exemplary scholar that is very progressive and can be regarded highly with other Islah scholars. His biggest contribution that gives a huge impact towards the Muslim Minangkabau community is the Islamic education reformation with modern orientation. This model of modern Islamic education Institution that was introduced by Zainuddin Labay al-Yunusiyah became a prime example to the establishment of other Islamic education institution. Thus, this research will study the Islah movement in Minagkabau and the biography of Zainuddin Labay al-Yunusiyyah. In addition, the objective of this research is to analyse his role regarding the thought purification and Islamic education reformation in Indonesia.This research is a qualitative research that utilizes the content analysis as the research design with the use of historical research method.The finding of this research shows that Zainuddin Labay al-Yunusiyyah was one of the Islah scholars from the 20th century. Even though he did not receive a formal education and only receive his education in Minangkabau, he emerge as one of the reformation figure of Islah that have a huge impact to the Islah movement in Minangkabau especially the Islamic education reformation and also the Islah of Islamic thought in Minangkabau. The Islamic education reformation that has been done by Zainuddin Labay al-Yunusiyyah become the foundation and model of the Islamic education reformation in whole of Minangkabau and Indonesia.
Keywords: Islah scholar, islah of Islamic thought, education reformation, Zanuddin Labay al-Yunusiyyah, Minangkabau
Abstrak
Zainuddin Labay al-Yunusiyyah merupakan seorang daripada ulama islah Minangkabau yang memainkan peranan besar dalam islah pemikiran dan reformasi pendidikan Islam. Walaupun beliau mempunyai latar belakang pendidikan yang tidak teratur dan hanya belajar dalam wilayah Minangkabau, namun beliau merupakan seorang tokoh ulama yang begitu progresif dan mampu menyamai tokoh-tokoh islah terkemuka yang lain. Sumbangan terbesar beliau yang memberi impak besar kepada umat Islam Minangkabau ialah pembaharuan pendidikan Islam berorientasikan moden. Model institusi pendidikan Islam moden yang diperkenalkan oleh Zainuddin Labay al-Yunusiyyah menjadi contoh kepada penubuhan institusi pendidikan Islam yang lain. Justeru, kajian ini meneliti gerakan islah di Minangkabau dan biografi Zainuddin Labay al-Yunusiyyah. Selain itu, objektif kajian ini juga menganalisis peranan beliau terhadap pemurnian pemikiran dan pembaharuan pendidikan Islam di Indonesia. Kajian ini merupakan kajian yang berbentuk kualitatif menggunakan analisis kandungan sebagai reka bentuk kajian dengan menggunakan metode kajian sejarah. Hasil kajian mendapati Zainuddin Labay al-Yunusiyyah merupakan seorang daripada ulama islah abad ke-20. Walaupun beliau tidak mendapat pendidikan yang sistematik dan hanya belajar di Minangkabau sahaja, beliau mampu muncul sebagai tokoh pembaharu dan islah yang memberi impak besar kepada gerakan islah di Minangkabau terutamanya reformasi pendidikan Islam dan juga islah pemikiran Islam di Minangkabau. Pembaharuan pendidikan Islam yang dilakukan oleh Zainuddin Labay al-Yunusiyyah menjadi asas dan model kepada pembaharuan pendidikan Islam di seluruh Minangkabau dan juga Indonesia.
Kata kunci: ulama islah, islah pemikiran Islam, reformasi pendidikan Islam, Zanuddin Labay al-Yunusiyyah, Minangkabau
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Wahyudi, Muhamad Isna. "MENUJU HUKUM PERKAWINAN ISLAM PROGRESIF TOWARDS PROGRESSIVE ISLAMIC MARRIAGE LAW." Jurnal Hukum dan Peradilan 3, no. 1 (April 23, 2018): 59. http://dx.doi.org/10.25216/jhp.3.1.2014.59-68.
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There are some provisions on the Bill of Religious Judicature Substantial Law on Marriage that need to be formulated in accordance with the present time. In this way, the Islamic Law of Marriage in Indonesia will be progressive and not discriminative against women. Those provisions include the pillar of marriage, the age of marriage, the guardian of marriage, and the status of child. This article tries to contextualize those provisions in accordance with the present time using hermeneutical approach. As the result, the registration of marriage should be one of the pillars of marriage, the age of marriage should be formulated by considering women’s reproduction health, the guardian of marriage for the bride is not pillar of marriage, and the child of pregnant woman marriage is counted as legal child whose lineage to both parents. Keywords: pillar of marriage, the age of marriage, the guardian of marriage, and the status of child.
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Saada, Najwan. "TYPOLOGY OF ISLAMIC EDUCATION NEO-SALAFI VERSUS OF PROGRESSIVE ISLAM." Jurnal Pendidikan Islam 10, no. 1 (July 30, 2020): 34–47. http://dx.doi.org/10.38073/jpi.v10i1.604.
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AbstractThis article discusses the principles of two traditions of contemporary religious understanding in Islam today. Neo-Salafi and Progressive Islam, where these two groups are in contradiction with ideological principles, religious practice, and orientation. This article analyzes how these two groups develop a typology of Islamic religious education at the system level and the learning process. Some of the indicators studied to explain typology are tarbiyya and ta’dīb which are in the critical and non-critical ta’līm continuum positions in Islamic religious education. By using the descriptive reflective method, the identifier’s purpose of this typology is to provide theoretical contributions to academics and practitioners as material for reflecting on the pedagogical method of Islamic education in the contemporary era.
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Kamaev, A. A. "The Liberal (Progressive) Islamic Theology in Present-Day Germany: Main Figures." Islam in the modern world 15, no. 4 (January 8, 2020): 195–208. http://dx.doi.org/10.22311/2074-1529-2019-15-4-195-208.
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The article discusses the manifestations of liberal Islam that are currently observed in Germany. The questions to what extent Islam has adapted to the new environment and values, and what methods and practices are proposed by German Muslims in order to make Islamic traditional norms compatible with fundamental Western values are raised. As examples are taken the concept of “EuroIslam” by Bassam Tibi, as well as the activities of German Islamic activists Seyran Atesh, Rabeya Müller and Halima Krausen are taken as exampl.
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Mujiburrahman, Mujiburrahman. "ISLAM, PEREMPUAN DAN PENDIDIKAN." Marwah: Jurnal Perempuan, Agama dan Jender 13, no. 1 (February 5, 2014): 21. http://dx.doi.org/10.24014/marwah.v13i1.880.
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The article will discuss various viewpoints on the issues affecting women in Islam, and how they influence the views regarding women education. Their views generally can be divided into conservative, progressive and philosophical. All these views, in general, regard that like men, women are obliged to search for knowledge. In Indonesia, since the 19th century, women have already been involved in learning religion. However, for some cultural reasons, in this period, the access for women to modern education was still limited. On the other hand, from the 20th century up to now, like male Muslims, Indonesian female Muslim have more opportunies in education. Moreover, the symbolic-philosophy of complementary relations between male and female can also become an alternative to conservative or liberal philosophy of education
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Qibtiyah, Alimatul. "Mapping of Muslims’ Understandings on Gender Issues in Islam at Six Universities in Yogyakarta, Indonesia." Al-Jami'ah: Journal of Islamic Studies 56, no. 2 (May 21, 2019): 305–40. http://dx.doi.org/10.14421/ajis.2018.562.305-340.
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There is considerable disagreement among Muslims in how Islam says about many gender issues. One factor that influences the ways in which people understand gender issues in Islam and deal with the associated controversy is the approach they take when reading and interpreting Islamic texts. Some research has been done on the variety of thoughts on Islamic studies, but mapping thoughts comprehensively on gender issues not yet explored. This paper maps the Muslims’ understanding of six contentious gender issues in Islam into three approaches: textualist/conservative, semi-textualist/moderate, and contextualist/progressive approaches. I document the diversity of thought among feminist and non-feminist Muslim intellectuals on gender issues (in the light of their faith) using documentation and in-depth interview techniques. 25 respondents (male and female) from six universities in Yogyakarta were selected in this research. Textualist/conservative and contextualist/progressive scholars show the most strongly contrasting views on gender issues in Islam. Semi-textualist/moderates present their views relatively flexibly: sometimes their views match those of the textualist/conservatives: sometimes they align closely with the contextualist/progressives. Based on their views and the arguments they present, semi-textualist/moderates’ and contextualist/progressives’ views seem close to the stance adopted by many Islamic Feminist. [Masih terdapat perbedaan pendapat antar umat Islam memahami isu gender. Salah satu faktor berpengaruh dalam pemahaman isu gender pada Islam adalah hal kontroversial dalam pendekatan pembacaan dan penafsiran teks agama. Beberapa penelitian telah mengkaji keragaman dalam pemikiran keislaman, namun pemetaan pemikiran secara komprehensif mengenai isu gender belum banyak. Tulisan ini memetakan pemahaman para feminis tentang enam isu gender dalam Islam di tiga kelompok (1) tekstual – konservatif, (2) semi tektual – moderat, dan (3) kontekstual – progresif. Artikel ini mengambil lapangan di 6 universitas Yogyakarta dengan wawancara lebih dari 25 informan laki – laki dan perempuan baik feminis dan non feminis. Kelompok tektualis dan kelompok kontekstual merupakan dua kelompok yang saling bertentangan dan kelompok semi tekstual lebih pada fleksibel. Terkadang pandangan ke tiga kelompok bergeser saling mendekat dan menjauh. Berdasarkan pandangan dan argumentasi ke tiga kelompok tersebut, semi tektual dan kontekstual menggambarkan kecondongan lebih banyak pada adopsi feminis muslim].
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Geissinger, Aisha. ""Believing Women" in Islam." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 135–38. http://dx.doi.org/10.35632/ajis.v19i4.1905.
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Does the Qur'an permit the oppression of women? Can women pursue equality and remain within the framework of its teachings? In this original and thought-provoking work, Barias attempts to address these controversial questions.
In the preface, Barias asks whether the Qur'an is a patriarchal text, and acknowledges that while this question might not be meaningful from the perspective of the Qur'anic text itself, Muslim women today are confronted with frankly patriarchal exegeses. In order to open up a discursive space for her reading, Barias asserts that various readings of the Qur'an should not be confused with the text itself, and that since Islam has no clergy, women can reclaim the right to interpret the Qur'an. Contrary to both conservative and progressive Muslims, she argues that the Qur'an challenges inequality and oppression ...
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Kurniawan, Asep. "Pengembangan Sumber Daya Manusia dalam Perspektif epistEmologi Filsafat Islam." Ulumuna 17, no. 1 (November 8, 2017): 213–30. http://dx.doi.org/10.20414/ujis.v17i1.178.
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Human beings are the only creature whose capability of knowledge enabling them to develop. However, this could be hampered by the wrong epistemology understanding based on a religion they believe. This research aims to encourage human thought to be dynamically progressive without jeopardizing values of Qur’an. This is carried out through placing the Islamic epistemology on the autonomy of ration and empirical experiences and conducting dialectical process between them and Al-Qur’an. Conclusions derived are that human knowledge can develop dynamically and progressively in line with the spirit of the Qur’an. It automatically has an impact on the development of holistic human resources. In this context, Islamic epistemology then is the main drive for the development of human resources.
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Dar, Owais Manzoor. "Mediating Islam and Modernity." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 128–31. http://dx.doi.org/10.35632/ajis.v36i4.667.
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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifests in different forms, whether regarding nationalism or secularism, rationality or progressive politics. A plethora of mostly apologetic literature has been produced on the question. A recent addition to this literature is Parray’s Mediating Islam and Modernity.
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Cheema, Qamar Abbas, and Syed Qandil Abbas. "Changing Character of Political Islam in Pakistan." Journal of Research in Social Sciences 9, no. 1 (March 24, 2021): 63–78. http://dx.doi.org/10.52015/jrss.9i1.97.
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Pakistan's confessional parties are re-inventing themselves. The Parties that are carrying a legacy from the time before partition are struggling to keep themselves relevant in mainstream political discourse. Pakistan's political landscape is changing because of the rise of Tehreek-i-Insaf, a progressive center-right political party that has altered the electioneering environment in Pakistan. Two main confessional parties Jamaat Islami (JI) and Jamiat Ulma e Islam Fazal Ur Rehman (JUI-F) are trying to develop an inclusive and pluralist political agenda. JI is a hierarchical Islamic party whereas JUI-F is a network Islamic party. Political Islam is in the process of shrinking in Pakistan because of the rise of political alternatives and outdatedness of the political and electoral discourse of confessional parties. Political Islam in Pakistan is changing by improving its ideological, political, and organizational structure in relation to its contemporary rivals. Changes in political Islam are not because of intellectual diversity and growth within confessional parties but to manage and compete for the rise of competing domestic political perspectives. Transnational connections with like-minded Islamist groups have scaled-down as the like-minded religio-ideological partners are termed as extremists and terrorists.
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Sadari, Sadari. "STUDI ISLAM DALAM KAJIAN HUKUM KELUARGA ISLAM DI INDONESIA." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 1 (October 10, 2016): 63. http://dx.doi.org/10.22515/islimus.v1i1.226.
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This article offers a study of h}udu>di> (limit) in Islamic family law contained in the Indonesian Compilation of Islamic Law (KHI). The study of h}udu>di is nothing other than the process of desacralization that KHI becomes progressive in line with the development of modernity and in the context of Indonesian-ness. To that end, this article makes two efforts, firstly, by rejecting the idea that gives no attention to limit in one hand, and secondly, by strengthening the thoughts of scholars who offer new ijtihad both in its concept until to methodology. Thought that strengthens it came from Syrian figure, namely Muh}ammad Shah}ru>r, through a plausibility structure. His study of hududsupported Nurcholish Madjid idea about the de-sacralization, so as to perform the coherence between KHI to human rights issues, democracy, nation-state, civil society, and constitutionalism. So this article supports the spirit of de-sacralization - in addition to not abandon its sacralization - initiated by Nurcholish Madjid. The source of this study is KHI, by using the hududparadigm, that based on a maxim of sabat al-naswa harakah al-muhtawa, meaning that the text is permanent , but the content moves. So that the rule of law is always rooted in liminality based on the text, which is the pivot of study centered on the text toward the context, not vice versa.
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Bachtiar, Hasnan. "Towards a progressive interpretation of Ummah." Indonesian Journal of Islam and Muslim Societies 8, no. 1 (June 30, 2018): 87. http://dx.doi.org/10.18326/ijims.v8i1.87-116.
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contemporary literatures that had been produced by Muslim and non-Muslim scholars and intellectuals, ranging from Muslim and Western countries. With the progressive perspective of multiple modernities and intercivilisational approach, this paper argues that the concept of Ummah should be interpreted as a modern concept of inclusive cosmopolitan-humanitarian solidarity that emphasise values of liberalism, pluralism, democracy, human rights and sustainable development. This concept has been also strengthened by a sociological representation of the tradition of Islam Nusantara. Its relative historical continuity in the process of the development of the micro sociological dimension of tradition, it explains that this concept of Ummah is not rootless. Consequently, it can be understood that its applicability is relatively possible . Paper ini ingin mengelaborasi wacana pembangunan konsep Ummah yang digali dari pelbagai literatur kontemporer, baik yang berasal dari para sarjana dan intelektual Muslim maupun non-Muslim, baik itu yang berasal dari negara-negara Muslim maupun Barat. Melalui perspektif multiple modernities dan pendekatan lintas-peradaban, paper ini berargumentasi bahwa konsepUmmah sangat perlu kiranya ditafsirkan dan dipahami sebagai konsep modernmengenai solidaritas kemanusiaan yang inklusif dan kosmopolitan. Konsep inimenekankan pentingnya nilai-nilai seperti liberalisme, pluralisme, demokrasi,hak asasi manusia dan pembangunan yang berkelanjutan. Adanya tawaranmengenai konsep ini, didukung oleh representasi sosiologis dari praktik IslamNusantara. Praktik Islam Nusantara tersebut, menunjukkan adanya kontinuitashistoris dalam proses pembangunan tradisi, yang berlaku di dalam dimensisosiologis yang bersifat mikro. Hal ini tentu saja juga menunjukkan bahwakonsep Ummah ini bukanlah hal yang tak berakar dalam realitas kehidupanMuslim. Dengan demikian dapat dimengerti bahwa, penerapan konsep Ummahini sangatlah memungkinkan.
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Saada, Najwan. "Understanding the religious controversy around democracy in Muslim-majority societies: An educational perspective." Citizenship Teaching & Learning 15, no. 1 (March 1, 2020): 63–78. http://dx.doi.org/10.1386/ctl_00020_1.
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This study examines the debate over the meaning and place of democracy in Arab and Muslim-majority societies as interpreted by Islamist‐Salafi vs. liberal/progressive perspectives. We explore the epistemological and political tenets of both ideologies and emphasize the possible educational implications of liberal/progressive Islam in the transitional societies of the Middle East. We propose the teaching of Islam through phenomenological and cultural studies pedagogies so that students exercise their capacities of inclusive and equal citizenship, religious reasoning, reflective identities and the pursuit of the common good.
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Amal, M. Khusna. "Counter-radicalism and Moderate Muslim in Jember." Al-Ulum 16, no. 2 (December 1, 2016): 311. http://dx.doi.org/10.30603/au.v16i2.152.
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This paper marks an attempt to understand and explain the cultural movement of the Nahdlatul Ulama (NU) and Muhammadiyah -two moderate Islamic organization with the largest mass in Indonesia - in countering the penetration of religious radicalism in Jember --one district in East Java. Despite using a different platform and approach, namely Islam of Archipelago and Islam Progressive, but the two organizations have the same prophetic political mission to fight all forms of radicalism in the name of religion. This paper argues that both the organization itself, it is still as a progressive pillar of Indonesian civil Islam who are concerned in fighting the agenda of tolerance, pluralism and democracy. Both also always positioned itself as an anti-thesis and always take opposition to radicalism forces. However, religious radicalism is a serious threaten especially to fight the agenda of diversity and peaceful coexistence of religious differences. So far, this paper intends to elaborate progressive ideas among moderate Muslims -NU and Muhammadiyah-- in consolidating themselves to stem the flow of radicalism.
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Hasnahwati, Hasnahwati, Romelah Romelah, and Moh Nur Hakim. "KONSEP KEAGAMAAN MUHAMMADIYAH DALAM ISLAM BERKEMAJUAN: TINJAUAN MANHAJ TAJDID , TARJIH DAN PENDIDIKAN MUHAMMADIYAH." Jurnal Panrita 3, no. 1 (January 13, 2023): 40–49. http://dx.doi.org/10.35906/panrita.v3i1.210.
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The existence of Muhammadiyah as a modern Islamic organization and carrying out Islamic da'wah rahmatan lil alamin and carrying out progressive Islam, as well as the amar ma'ruf and nahi munkar movements. Muhammadiyah also carries out its Islamic vision with inclusive moderate Islam. Indonesia, with a diverse population that has unique personal characteristics, makes Muhammadiyah a moderate form of Islam that can mingle with various other religions in Indonesia. This research is a library research and the nature of this research is descriptive-analytical related to the religious concept of Muhammadiyah. The step method used in collecting data is to find and collect reference sources through books, journals and websites related to the author's research title. Muhammadiyah uses two strategies to spread progressive Islam: namely the enlightenment strategy and the transformational strategy. Enlightenment strategies try to reach people with advanced Islamic ideas through education and transformation strategies try to change people's way of thinking through preaching and activism. Tajdid has two meanings, namely: 1) In the field of faith and worship, 2) Tajdid muamalatduniayah. The position of Tarjih is at a low level of Ijtihad, based on the level of Ijtihad which includes 4 types, namely: a) absolute ijtihad in clauses and branches; b) ijtihad at the branch; c) ijtihad on sects; d) Ijtihad in Tarjih. the concept of progressive education is a reflection of holistic Islamic education that enlightens.
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Faliyandra, Faisal. "Model Komunikasi Pendidikan di Sosial Media Pada Era Perkembangan Teknologi." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 3 (January 29, 2020): 434–59. http://dx.doi.org/10.56613/islam-universalia.v1i3.140.
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The purpose of this article is studying the educational communication model in this technological development era and Ki Hajar Dewantara's theory, so as to find a renewal study of educational communication in the era of technology based on Indonesian education. This research uses a library method or approach (library research), by collecting various data relevant to be carried out in journals, books and other related documents. From the analysis of several documents, explain that Ki Hajar Dewantara's educational theory adheres to some basic foundations of the philosophy of pragmatism and the theory of progressive education. From the two basic foundations, it will be linked to communication theory which is adapted from Osgood and Schraam's Circular theory. So, find the concept of communication of freedom of learning in the era of technological development.
DOI: https://doi.org/10.5281/zenodo.3672385
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Luhuringbudi, Teguh, Emah Rahmaniah, Fitri Liza, and Dewi Nita Utami. "RECONSTRUCTION OF BASIC CONCEPTS OF THE IMPLEMENTATION OF PROGRESSIVE ISLAM IN STUDENT ACTIVITIES." RUSYDIAH: Jurnal Pemikiran Islam 2, no. 2 (December 31, 2021): 200–217. http://dx.doi.org/10.35961/rsd.v2i2.352.
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This paper is not only aimed at disagreements with the views of Dina Rafidiyah and Fasho Tio Anugrah and their efforts to develop their thoughts, but also presents a basic concept formula for the application of progressive Islam that is simple and easy to apply in student activities at Muhammadiyah Higher Education. Researchers used a media approach through a globalization perspective introduced by Gill Branston and Roy Stafford in analyzing student activity at Muhammadiyah Higher Education as the object of this study. The conclusion of this study is the provision of material for students' understanding of the concept of progressive Islam and the application of its values that emphasize creativity and innovation through the basis of the Quran in the behavior and cultural life of the campus. This paper also produces derivative findings that come from these conclusions. The first finding is the need for material for students' understanding of the concept of progressive Islam that emphasizes creativity and innovation through the Quranic basis in behavior such as aspect of academic maturity in social media; and aspect of social action in everyday life. The second finding is the application of Progressive Islamic values in the cultural life of the campus through the aspect of guarding and ending learning by studying thematic Quranic verses; and aspect of career assurance and business experience-skills provision.
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Sakellariou, Alexandros. "Public Intellectuals and Islamophobia in Greek Society: Entrenching the Discourses of Fear." Religions 12, no. 11 (November 12, 2021): 995. http://dx.doi.org/10.3390/rel12110995.
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The largest part of the existing literature with regard to Islamophobia in Greece focuses primarily on the policies, activities and discourse of politicians and political groups of the extreme right, Orthodox Church figures, state authorities, the media and the Internet. The purpose of this article is to cast light on an aspect which is frequently neglected in the study of Islamophobia, i.e., the role of public intellectuals, through a series of questions: Where do public intellectuals in Greece stand with regard to Islamophobia? What are the main themes in their public discourse with regard to Islam and Muslims? What is the role they play in the reproduction of Islamophobic views? Having in mind the debates over the concepts of Islamo-Fascism, Islamo-leftism, Islamophilia and Islamophobia, this article builds on the literature about the role of intellectuals in society with a special focus on their views about Islam. Analysing the discourse of three public intellectuals, the main argument is that Islamophobia in Greece is not an exclusive element of the extreme-right or the Orthodox Church. Self-proclaimed progressive or liberal intellectuals, through their public discourse, also contribute to the reproduction and entrenchment of the fear and moral panic about Islam.
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Aquil, Raziuddin. "Making Sense of the Languages of Islam in Medieval North India1." Comparative Islamic Studies 1, no. 1 (February 4, 2007): 93–106. http://dx.doi.org/10.1558/cis.v1i1.93.
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An extensive review of Muzaffar Alam's The Languages of Political Islam in India c 1200-1800 in which the reviewer concludes that 'despite the author's adherence to liberal/progressive values within Islam and commitment to secular politics in contemporary India, which have restrained him in a large measure, this work has almost everything in it to become a classic.'
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ZAMAN, FARIDAH. "THE FUTURE OF ISLAM, 1672–1924." Modern Intellectual History 16, no. 3 (October 10, 2018): 961–91. http://dx.doi.org/10.1017/s1479244318000422.
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This article examines the ways in which defining the character of early Islam has been instrumental to contemporary political debates at distinct moments in time. It looks in particular at Restoration-era England and the last decades of the Ottoman Caliphate. In the latter period, European and Muslim scholars alike reappraised Islamic history in the context of the often polemical discourse surrounding pan-Islamism and the future of Islam. Indian Muslim writers especially moved into new and inventive historical territory. They took up the vocabulary of modern politics in their histories and in doing so pluralized the heritage of certain ideas and concepts, including democracy, constitutionalism, republicanism, and socialism. The result was the articulation of a usable, progressive Islamic past.
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Gurel, Perin. "Transnational Feminism, Islam, and the Other Woman: How to Teach." Radical Teacher 113 (February 14, 2019): 71–74. http://dx.doi.org/10.5195/rt.2019.599.
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The author argues that “the progressive scholar engaging women’s issues in the Muslim world must strive to do three things: historicize feminism, historicize Islam, and highlight the complexities of representation” – and she explains how.