Monday, February 11, 2008

Progressive Islam

We’ve been saying in recent columns that fundamentalists fear that modernity will erode or even eradicate their faith and morality. Perhaps the opposite of “fundamentalist” is “progressive.” What is meant by “progressive?” One on-line dictionary gives 12 definitions, the first being, “favoring or advocating progress, change, improvement, or reform, as opposed to wishing to maintain things as they are, especially in political matters.”[2]

I’ve been following the development of the progressive kind of Christianity. Progressive Christians believe they are improving or reforming the traditional faith -- they live by a particular understanding of their faith. The Center for Progressive Christianity, for example, publishes 8 principles by which they define themselves. [3] One of the eight points says that they “know that the way we behave toward one another and toward other people is the fullest expression of what [they] believe.”

Are there “progressive” groups in Islam? Yes. According to Omid Safi[4], “Progressive Islam encompasses a number of themes: striving to realize a just and pluralistic society through a critical engagement with Islam, a relentless pursuit of social justice, an emphasis on gender equality as a foundation of human rights, and a vision of religious and ethnic pluralism.” Moreover, he suggests that, while liberal Islam might be interested in intellectual considerations and visions of beauty and peace, progressive Islam requires action, a “willingness to remain engaged with the issues of social justice as they unfold on the ground level, in the lived realities of Muslim and non-Muslim communities.”[5]

Here’s an example of someone I would call a progressive Muslim. A recent convert to Islam, American Melissa Robinson writes, “The Islam I have embraced is one that protects the rights of women, is tolerant of multiculturalism, promotes peace among mankind, and encourages spiritual enlightenment through religious practice, critical thinking, and the quest for knowledge. The Islam I practice is egalitarian and just and is not a religion of blind followers, but of conscientious believers . . . I have committed to developing a community . . . that will encourage studying, discussion, and diversity of thought [and] promote cooperation between faith groups and charitable organizations.” [6]

Melissa and her friend Kelly have established the "American Islamic Fellowship" in Georgia. “Through studying, critical analysis, and thoughtful interpretation, we attempt to make educated and conscious decisions concerning tradition. We . . . hope to demonstrate the progressive tenets of Islam through tolerance, education, equality, and the democratic process. We aim to focus our efforts on studying the similarities between various groups rather than focusing on the differences. “[7]

In earlier columns, I’ve mentioned several writers on Islam who have taken a “progressive” view of their faith. Here are three, and I hope you’ll find time in the coming days to read some them for yourself, and think about how these authors’ writings might parallel (or differ from) your own views.

El Fadl, Khaled Abou, ed., THE PLACE OF TOLERANCE IN ISLAM, a collection of eleven essays on the topic. Boston: Beacon Press, 2002

Manji, Irshad, THE TROUBLE WITH ISLAM: A Muslim’s Call for Reform in Her Faith. New York, St. Martin’s Press, 2003

Nasr, Seyyed Hossein, THE HEART OF ISLAM: Enduring Values for Humanity. HarperSanFrancisco, 2002.


[1]This is one of a series of occasional columns in which the author, raised in the Christian tradition, searches for common ground and common history among the teachings, beliefs and practices of adherents of the Abrahamic faiths -- Islam, Christianity and Judaism.

[7] ibid.