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Liberalism and progressivism in the Muslim world. There are diferents examples of Muslims and Islamic movements in the Muslim world who identify with, espouse or have compatible liberal (religious liberalism) and/or progressive values, ideas, views and support its causes. The terms Muslim world and Islamic world commonly refer to the Islamic community (Ummah), consisting of all those who adhere to the religion of Islam.

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Early Islamic philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth—in effect all philosophy was . This view was challenged by the . By the late ancient period, however, the . According to the Asharites, reason must be subordinate to the Quran and the Sunna.

His main work was The Incoherence of the Incoherence in which he defended philosophy against al- Ghazali's claims in The Incoherence of the Philosophers. His other works were the Fasl al- Maqal and the Kitab al- Kashf. According to him they should be educated and allowed to serve in the military; the best among them might be tomorrow's philosophers or rulers. Ibn Rushd became something of a symbolic figure in the debate over the decline and proposed revitalization of Islamic thought and Islamic society in the later 2. A notable proponent of such a revivival of Averroist thought in Islamic society was Mohammed Abed al- Jabri with his Critique de la Raison Arabe (1. They introduced his Egyptian audience to Enlightenment ideas such as secular authority and political rights and liberty; his ideas regarding how a modern civilized society ought to be and what constituted by extension a civilized or . Islamic Modernists attempted to integrate Islamic principles with European social theories.

In 1. 82. 6, Al- Tahtawi was sent to Paris by Mehmet Ali. Tahtawi studied at an educational mission for five years, returning in 1. Tahtawi was appointed director of the School of Languages. At the school, he worked translating European books into Arabic.

Tahtawi was instrumental in translating military manuals, geography, and European history. Al- Tahtawi even made favorable comments about French society in some of his books. Tahtawi uses Roman civilization as an example for what could become of Islamic civilizations. At one point all Romans are united under one Caesar but split into East and West.

After splitting, the two nations see “all its wars ended in defeat, and it retreated from a perfect existence to nonexistence.” Tahtawi understands that if Egypt is unable to remain united, it could fall prey to outside invaders. Tahtawi stresses the importance of citizens defending the patriotic duty of their country. One way to protect one's country according to Tahtawi, is to accept the changes that come with a modern society. He said that in Islam man was not created to be led by a bridle, man was given intelligence so that he could be guided by knowledge. According to Abduh, a teacher’s role was to direct men towards study. He believed that Islam encouraged men to detach from the world of their ancestors and that Islam reproved the slavish imitation of tradition. He said that the two greatest possessions relating to religion that man was graced with were independence of will and independence of thought and opinion.

It was with the help of these tools that he could attain happiness. He believed that the growth of western civilization in Europe was based on these two principles.

He thought that Europeans were roused to act after a large number of them were able to exercise their choice and to seek out facts with their minds. According to him, Islam is the only religion whose dogmas can be proven by reasoning. He was against polygamy and thought that it was an archaic custom. He believed in a form of Islam that would liberate men from enslavement, provide equal rights for all human beings, abolish the religious scholar’s monopoly on exegesis and abolish racial discrimination and religious compulsion. He argued that the Caliph did not represent religious authority, because he was not infallible nor was the Caliph the person whom the revelation was given to; therefore, according to Abduh, the Caliph and other Muslims are equal.

Broadly speaking, he preached brotherhood between all schools of thought in Islam. As Christianity was the second biggest religion in Egypt, he devoted special efforts towards friendship between Muslims and Christians. He had many Christian friends and many a time he stood up to defend Copts. He is famous for his project of a humanistic Qur'anic hermeneutics, which . As a reflection of this Abu Zaid used the term ta'wil (interpretation) for efforts to understand the Quran, while in the Islamic sciences, the literature that explained the Quran was referred to as tafsir (commentary, explanation). The Prophet's understanding of the text is one of the first phases of movement resulting from the text's connection with the human intellect. The mistake of many Muslim scholars was .

But this type of controversy led both conservatives and liberals to produce authoritative hermeneutics. Hence, the Qur'an can be . This liberal interpretation of Islam should open space for new perspectives on the religion and social change in Muslim societies. One example is when Muhammad—busy preaching to the rich people of Quraysh—failed to pay attention to a poor blind fellow named Ibn Umm Makt. The Quran strongly criticizes Muhammad's attitude. The classical position of the modern . Among contemporary Muslims in the West there have emerged new visions of ijtihad which emphasize substantive moral values over traditional juridical methodology.

On the one hand, secularism is condemned by some Muslim intellectuals who do not feel that religious influence should be removed from the public sphere. For example, the quest for secularism has inspired some Muslim scholars who argue that secular government is the best way to observe sharia; . This is particularly true of Muslims who now find themselves living in non- Muslim countries.

The early Islamic Modernists (al- Afghani and Muhammad Abdu) used the term . Their main differences with more conservative Islamic opinion are twofold. The first lies in differences of interpretation of how to apply the core Islamic values to modern life. Taha was hanged in 1. Jaafar al- Nimeiri. Quranists reject the hadith and follow the Quran only. The extent to which Quranists reject the authenticity of the Sunnah varies.

Ghulam Ahmed Pervez did not reject all hadiths; however, he only accepted hadiths which . It is strictly against sectarianism, because such acts of creating sects/divisions in Islam is equal in magnitude to . Islamic feminism is defined by Islamic scholars as being more radical than secular feminism. In addition, educated Muslim women are striving to articulate their role in society. According to the edict, publications that are deemed to promote liberal and pluralistic religious thinking are to be declared unlawful and confiscated, while social media is also to be monitored and restricted. Several initial MASGD members previously had been involved with the Al- Fatiha Foundation, including Faisal Alam and Imam Daayiee Abdullah.

It supports and works on issues relating to prejudice LGBTQ Muslim women. It was founded in October 2.

Muslim LBT women. The Safra Project’s “ethos is one of inclusiveness and diversity.”.

In May 2. 01. 6, Wahrsage revealed that he is homosexual in an interview on SBS2’s The Feed, being the first openly gay Imam in Australia. The law was published in the country's official gazette on 1. June 2. 01. 6. Similar bans already existed in the Republic Srpska and the Br. Salaam was found in 1. El- Farouk Khaki, who organized the Salaam/Al- Fateha International Conference in 2.

Unity Mosque/ETJC is a gender- equal, LGBT+ affirming, mosque. It was described by the press as the first gay- friendly mosque in Europe. Stream First Time online in english in QHD 21:9. The reaction from the rest of the Muslim community in France has been mixed, the opening has been condemned by the Grand Mosque of Paris. It was founded with a resolution agreed on in Hammamet, Tunisia, in 1. Its general Assembly is held every three years, while the Board of Trustees meets annually, and consists of 2. AOHR. Its current headquarters is in Cairo, Egypt. Among the organization's founders was French- Syrian sociologist Burhan Ghalioun, who later became first chairman of the Syrian National Council, and sociologist Saad Eddin Ibrahim.

It receives complaints from individuals, groups and organizations and contacts the relevant authorities. In addition to offering legal assistance in several cases, the organization provides financial assistance to families of victims. It also arranges conferences and seminars.

According to UNESCO it was instrumental in setting up the Arab Institute for Human Rights in Tunisia in 1. Arab Lawyers Union, the Tunisian League for the Defence of Human Rights and with the support of the Centre for Human Rights in the United Nations. The Board includes Tunisian human rights activist and interim President of Tunisia Moncef Marzouki. He resigned from his role as ACHR spokesperson, while remaining a . The Arab Reform Initiative was established at the initiative of four directors of Arab policy research institutes who chose to partner with four European and a single US think tank, US/Middle East Project. Through policy recommendations and research, the ARI has the stated aim of promoting reform and democratization in the Arab world. It hopes to initiate a dialogue between policy institutes in the Arab world in order to .

It was formed in 2. Cairo under the name of Network of Arab Liberals (NAL). Wael Nawara of the Egyptian.

El- Ghad Party was elected its first president. The network was renamed The Arab Alliance for Freedom and Democracy in 2.

Arab countries. It consisted of demonstrations, marches, occupations of plazas, riots, non- violent civil resistance, acts of civil disobedience and strikes.