Liberal movements within Islam

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Progressive Muslims have produced a considerable body of liberal thoughts within Islam^[1][2] (in Arabic: الإسلام الاجتهادي or "interpretation-based Islam", and الإسلام التقدمي or "progressive Islam"; but some consider progressive Islam and liberal Islam as two distinct movements ^[3]). These movements share a philosophy that depends largely on ijtihad^[4] or re-interpretation of traditional texts and laws.

Liberal Muslims generally claim that they are returning to the principles of the early Ummah and to the ethical and pluralistic intent of their scripture, the Qur'an.^[5] They distance themselves from some traditional and less liberal interpretations of Islamic law, as they consider these to be culturally-based and without universal applicability. The reform movement uses monotheism (tawhid) "as an organizing principle for human society and the basis of religious knowledge, history, metaphysics, aesthetics, and ethics, as well as social, economic and world order."^[6]

Reform

These are movements within Islam, rather than an attempt at schism. As such, they believe in the basic tenets of Islam, such as the Six Elements of Belief and the Five Pillars of Islam. They consider their views to be fully compatible with the teachings of Islam. Their main difference with more conservative Islamic opinion is in differences of interpretation of how to apply the core Islamic values to modern life.^{[citation needed]}

Central tenets

Several generally accepted tenets have emerged:

• The autonomy of the individual in interpreting the Qur'an and Hadith.
• A more critical and diverse examination of religious texts, as well as traditional Islamic precedents.
• Complete gender equality in all aspects, including ritual prayer and observance.
• A more open view on modern culture in relation to customs, dress, and common practices. Though certain rules on modesty amongst men and women are still self-enforced as a result of the Qur'an's injunction against immodest dress.
• The individual use of ijtihad (interpretation) and fitrah (natural sense of right and wrong) is advocated.

Contemporary and controversial issues

Over the course of the 19th and 20th centuries, in accordance with their increasingly modern societies and outlooks, liberal Muslims have tended to reinterpret many aspects of the application of their religion in their life in an attempt to reconnect with the original message, untouched by harmful cultural influences. This is particularly true of Muslims who now find themselves living in non-Muslim countries.

Such people may describe themselves variously as liberal, progressive or reformist (in application but not in the tenets of the faith); but rather than implying a specific agenda, these terms tend to incorporate a broad spectrum of views which contest conservative, traditional interpretations of Islam in many different ways. Although there is no full consensus amongst liberal Muslims on their views, they tend to agree on some or all of the following beliefs:

Ijtihad

This means that liberal Muslims often drop traditional interpretations of the Qur'an which they find too culturally conservative and relative, preferring instead readings which are more adaptable to modern society (see ijtihad). Most liberal Muslims reject derivation of Islamic laws from literal readings of single Qur'anic verses. They generally claim that a holistic view which takes into account the 7th century Arabian cultural context allows deeper insight into the manner in which the commands of God (Allah) are carried out.

Human rights

Most liberal Muslims believe that Islam promotes the notion of absolute equality of all humanity, and that it is one of its central concepts. Though Human Rights is perceived to be of the utmost concern of all devoted adherents to the Islamic faith, liberal Muslims differ with their culturally conservative counterparts in that they believe that all humanity is represented under the umbrella of Human Rights. Many Muslim majority countries have signed international human rights treaties, but the impact of these largely remains to be seen in local legal systems.

Feminism

The place of women in Islam, traditional gender roles in Islam and Islamic feminism are likewise major issues. For this reason, liberal Muslims are often critical of traditional Islamic law interpretations which allow polygamy for men but not polyandry for women, as well as the traditional Islamic law of inheritance under which daughters receive less than sons. Traditional Muslims believe this is balanced by the right of a wife to her husband's money, whereas the husband does not have a right to his wife's money.

It is also accepted by most liberal Muslims that a woman may lead the state, and that women should not be segregated from men in society or in mosques. Some traditional Muslims also accept a woman as a leader of state so long as it does not conflict with her obligation to family. A small minority of liberal Muslims accept that a woman may lead a mixed group in prayers, despite the established custom for women to pray behind or in a separate space. However, this issue remains controversial; see women as imams. Some Muslim feminists are also opposed to the traditional dress requirements for women (commonly called hijab), claiming that any modest clothing is sufficiently Islamic for both men and women.

However, other Muslim feminists embrace hijab, pointing out its tendency to de-sexualize women and therefore assist them in being treated less as an object and more as a person. Furthermore, some Muslim feminists prefer to wear the hijab as an obvious sign that they are indeed Muslim, while also feminists. Most -but not all- schools of Islamic law require women to cover all but the hands and the face, while men are only required to cover from the navel to the knee. That said, the Qur'an does require women to dress modestly and cover their hair and bosom as had been custom amongst the Jews and early Christians (see: Qur'an 24:31).

Secularism

Some liberal Muslims favor the idea of modern secular democracy with separation of church and state, and thus oppose Islam as a political movement.

The existence or applicability of Islamic law is questioned by many liberals. Their argument often involves variants of the Mu'tazili theory that the Qur'an is created by God for the particular circumstances of the early Muslim community, and reason must be used to apply it to new contexts.

Tolerance and non-violence

Tolerance is another key tenet of Liberal Muslims, who are generally open to interfaith dialogue and conflict resolution with such communities as Jews, Christians, Hindus, and the numerous factions within Islam.

Liberal Muslims are more likely to reflect the idea of jihad in terms of the widely accepted "internal spiritual struggle" rather than an "armed struggle." The ideals of non-violence are prevalent in Liberal Muslim ideology and backed by Qu'ranic text; "permission to fight is given only to those who have been oppressed... who have been driven from their homes for saying,'God is our Lord'" (22:39)

Reliance on secular scholarship

Liberal Muslims^[who?] tend to be skeptical about the validity of Islamization of knowledge^{[citation needed]} (including Islamic economics, Islamic science, Islamic history and Islamic philosophy) as separate from mainstream fields of inquiry. This is usually due to the often secular outlook of Muslim liberals, which makes them more disposed to trust mainstream secular scholarship. They may also regard the propagation of these fields as merely a propaganda move by Muslim conservatives.^[7]

Liberals are also more likely to accept scientific ideas such as evolution and the results of secular history and archaeology.

Islam and anarchism

Qur'an

North America

Russia and CIS

Europe

See also

References

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Further reading

• Qur'an and Woman by Amina Wadud.
• American Muslims: Bridging Faith and Freedom by M. A. Muqtedar Khan.
• Liberal Islam: A Sourcebook Edited by Charles Kurzman.
• Progressive Muslims: On Justice, Gender, and Pluralism edited by Omid Safi.
• Qur'an, Liberation and Pluralism by Farid Esack.
• Revival and Reform in Islam by Fazlur Rahman Malik.
• The Unthought in Contemporary Islamic Thought, by Mohammed Arkoun.
• Unveiling Traditions: Postcolonial Islam in a Polycentric World by Anouar Majid.
• Islam and Science: Religious Orthodoxy and the Battle for Rationality by Pervez Hoodbhoy
• The Viability of Islamic Science by S. Irfan Habib, Economic and Political Weekly, June 5, 2004.

External links

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• ForPeopleWhoThink.org website under the theologian and specialist in classical Islamic law - "Allama Dr. Abu Yusuf Khaleel Al-Corentini" pseudonym Khaleel Mohammed
• Islamic Reform
• Liberal Islam (in russian)
• Progressive Islam site
• Arab Liberal Movement A youtube channel dedicated to spreading liberalism in the Arab world
• Understanding Islam Islam From Various Aspects in Light of Qur'an and Sunnah
• Charles Kurzman's Liberal Islam links compiled by the author of Liberal Islam: A Sourcebook (published 1998 by Oxford University Press, USA. ISBN 0-19-511622-4).
• God's Mosque Q&A using Quran alone
• "Can Islam change?", Ziauddin Sardar, New Statesman, 13 September 2004
• Muslims for Progressive Values
• http://www.interrel.de/m_sing.htm#engl, on the Lebanese thinker Abdallah al-Alayili (1914-1996).
• In the Footsteps of Averroes - The Reformist Islamic Thinker Muhammad Shahrur by Loay Mudhoon - Qantara
• Martha Nussbaum on Islamic liberalism under fire in India, published in the Boston Review