Progressive Muslims: On Justice, Gender, and Pluralism (Islam in the Twenty-First Century) Paperback – April 21, 2003

I've been trying for a long time to learn about Islam to counter the ridiculous stereotyping and demonization of its over one billion adherents. Learning about a religion though is actually quite difficult as different ethnic groups apply concepts differently and religious institutions themselves disagree and change over time. Nothing I had read seemed helpful. This book has provided what I was looking for. Basically, in these essays, progressive Muslim scholars critique/explain/defend the whole range of expressions of Islam. It is the approach that I needed. The authors of the essays are all Muslims so the critiques embrace Islam while also demonstrating the central role of varying interpretations.Some of the essays were easier to read than others. I would recommend this book to people who want to take the time to think seriously about the subject. I found this a very valuable resource.

Diverse and modern viewpoints, much needed, the message of kindness and egalitarian society in Islam.

An excellent compilation of articles and essay written by today's Muslim intellectuals. Well researched (and noted) discussions of issues of interest to both the Muslim and non-Muslim. On reading one recognizes that Islamic thought is not stuck in the "dark ages" and one understands that there is a movement of Progressive Muslims seeking to understand Islamic sources from both their classical interpretation and how they can be adapted and applied within modern contexts.

Omid is one the most outspoken and talented modern Islamic scholars. He writes great books that relevant to Modern Muslim Society.

Great book!

It seems that the book has polarised opinion. I would say that those who criticise the nature of the articles should practice what they preach; they should prioritise Seera and try and understand how things happened during the Prophet's times - certain facts bear repeating, such as the Shariah as we know it emanated from Shafi, a couple of centuries after the Prophet, that scholars were not given authority in the way they have now (how many scholars existed in the Prophet's times?) and Islam actually was a very liberal, people-sensitive religion - the Prophet always wished to avoid hud punishments wherever possible (and concubinage, slavery, polygamy were accepted norms of society albeit with restrictions). Even if you don't agree with the articles, it opens up a methodology of thinking about Islam which relies on re-analysis of scripture, hadith, historical reappraisal in order to contextualise hadith/scripture and sidestepping the supposed authoritativeness of scholarly rulings which have absolutely no deserved claim to be the 'right' interpretation, in fact the book highlights the fact that most Islamic scholars are nothing more tham memorisers of hadith/scripture and orthodox tafseer, without being versed in history, theology, philosophy, science, sociology, psychology and so on, knowledge one would expect to bear some influence in making scholarly rulings. The other facet of general human nature it brings out, is the tendency to render authentic and powerful religious norms simply because they are the more restrictive; it is a human urge to see rules requiring more sacrifice as being more worthy, and hence the absolute refusal to even enter into a debate as to whether homosexuality was really prohibited, for example. I would urge sincere Muslims to first open your mind, read scripture, allow yourself to raise ANY question, do you own historical analysis without relying on scholars, and continue and develop an independent line of thought without fear of going astray. Be brave.

When you see a book claiming that there are such people as progressive Muslims, like this one it accuses the U.S. of "curtailment... of civil liberties such as freedom of inquiry and the expression of dissenting opinions" after September 11, beware. Who's kidding whom?I was fooled, and I am very sorry. Indeed, this book offers nothing like the claimed prescription for moderation that so many would like to see in Islam.Now, it's true, the U.S. is expelling people like fake Saudi diplomats, and so-called activists like Amer Jubran, who in reality foment hatred of the U.S. and sedition, but U.S. "curtailment...of civil liberties" post-911 is nothing compared to the perennial lack of civil liberties in places like Pakistan (once secular, now radical), Indonesia (fast-fading into the radical maw), and Malaysia (where the supposed moderate Mahathir recently showed his anti-Western mettle like the good Moslem always does). Let's ask the Christians in Pakistan how pluralistic Islamic law is; generally speaking, they cannot testify in court, because the testimonies of non-Muslims are not allowed under the Sharia. See Patrick Sookhdeo on this score.The fact is, there is no reformation afoot in Islam, and there is not even a mechanism by which to implement one. What this book does not explain, more's the pity, is that the Sharia has not changed one iota since its inception. Compare the pronouncements of the jurist Al-Mawardi with someone like Abou El Fadl, and you will find, they are pretty much the same. Don't let all the PC psychobabble fool you. It's nonsense.They both want the universal imposition of Sharia, which by Western standards is not moderate, never was and never will be. Because it cannot be changed. It is immutable, like the Koran. Let's not kid ourselves, please. Try Ibn Warraq's Why I am not a Muslim, or Leaving Islam, for a true look at what Islam has to offer anyone truly progressive and truly moderate.

arrived in perfect condition. Awesome book!

Nice Book!

Just essays expected more. But not a bad book.

Interesting informative book

My review of 'progressive Muslims' is limited to Omid Saif's introduction. Safi claims that it is crucial for Muslims to be honest by explaining the spectrum of Muslim beliefs on a certain subject and then to give one's own position on the matter at hand. He compares this method to the one undertaken by Imam al Ghazali. However, Safi neglects to mention that the Imam follows this up by branding a number of the other views as heterodox and those that follow them as 'kafirs'. Something Safi seems vehemently against.Moreover, in explaining the different positions of Islamic thought in the contemporary world, Saf takes great pains to distinguish the difference of opinions between the 'progressive', 'liberal' and so called 'fundamentalist' strains of Islam. No where does he mention the views of traditional or perennial thinkers who, right or wrong, are some of the most significant religious thinkers of our times. These thinkers, moreover, are more 'representative' of the vast majority of Muslims 'on the ground', who Safi is so interested in. This may not be the case is X number of years, but it is certainly the case now - based on my experience in the middle east and other considerations.Safi speaks about engaging in pre-modern Islamic texts and unveiling their stance on social justice, gender and pluralism. No where does he speak about what these terms exactly mean. Of course, to be fair, his introduction is in no way meant to be comprehensive, But the lack of definitions is misleading. He seems to give the aforementioned terms the meaning that they hold today, a meaning that is far from the 1400 years of Islamic intellectual thought as a whole and heavily influenced by the enlightenment and post modern thought. All religious traditions (or their great thinkers at the very least) have upheld the idea that justice is maintaining the Divine equilibrium, which is only possible through the maintenance of the initial metaphysical hierarchy. By removing hierarchy, revelation (as a rational understanding of the reader) and positing the multiplicity of truths, Safi removes three of the most fundamental Islamic principle in Islamic thought.Finally, Safi claims to be concerned with bettering society. Muslims and people of other faiths seem to be completely unanimous in their general understanding of eschatology and the inevitable (and ugly) march to the 'end of times'. Somehow, he believes that 'progressives' will be able to remedy this divine plan. That is not to say Muslims should not try - however it seems that their efforts would be put to better use by primarily focusing on the transformation of individuals. This, in fact, is the only way to change a society. (Momentarily ignoring the corporations and banks that have oppressed the world over - as Safi correctly points out)I wrote this as quickly as I could so I ask the reader to take it with a grain of salt and give me the benefit of the doubt wherever I may seem incoherent or inconsistent.I will conclude by saying I have the utmost respect for Omid Safi simply due to the fact that his work shows the utmost genuine concern for the betterment of Muslims and the world at large.