This study critically analyzes the necessity of having a teacher within the Indonesian Islamic boarding school (pesantren) tradition through the lens of classical Islamic epistemology and contemporary philosophy of science. Employing qualitative hermeneutic-analytical approach based on library research adn focus group discussion, this investigation examines the epistemological validity of the teacher-student transmission system that has become the target of criticism from modern liberal Muslims such as Guru Gembul. The theoretical framework combines Hans-Georg Gadamer's philosophical hermeneutics (fusion of horizons) with Imre Lakatos's methodology of scientific research programmes to evaluate the pesantren tradition. Key findings reveal that: (1) the Arab-Islamic oral tradition practiced in pesantren is a sophisticated quality control system that anticipated insights of modern hermeneutics; (2) the sanad-ijazah system instantiates Gadamerian fusion of horizons where knowledge transmission is a dialogical encounter between tradition and context; (3) within Lakatos's, the pesantren tradition demonstrates characteristics of a progressive research programme over centuries, while liberal Muslim critiques exhibit mixed-evaluation; (4) critiques of "intellectual dependence" on teachers reveal a category mistake assuming epistemological autonomy ex-nihilo. This research contributes to contemporary Islamic epistemology discourse by demonstrating the necessity for epistemological justice that acknowledges the complexity of Islamic scholarly traditions often subordinated in modern discourse.

The paper explores some of the key axiological substrates on which Alija Izetbegović bases his philosophical thought in the book Islam between East and West. Content analysis detects key concepts on which the author dialectically creates his own theoretical framework, such as; freedom, justice, law, human, society, spirituality, materialism and religion. In this complex of ideas, special emphasis is placed on Islam, which is not just a religion but a comprehensive system of values that has the potential to synthesize and connect different extremes of the spiritual and material world in the polarized environment of contemporary humanity. In addition to dualism, as a basic characteristic of the author’s philosophical approach that runs through all chapters of the book, the research is also focused on Izetbegović’s specific methodology for arguing Islam as a “worldview” that symptomatically relies on European perspectives of science and development, emphasizing a living, active and progressive Islam that is not exclusive and conservative but applicable and inclusive in its effort to harmonize human, society, ideological blocs and antagonized extremes of human civilization. On these foundations, the paper points to an inspiring contingent of universal values within which the idea of “bipolar unity” is created as an authentic construct of Izetbegović’s dialectic in advocating the “third way”.

Verses 1 and 34 of Surah An-Nisa are pivotal Quranic texts frequently referenced in discussions about gender relations. Traditionally, interpretations of these verses have been shaped by patriarchal views, largely due to male dominated scholarly traditions. Amina Wadud, a noted Muslim feminist scholar, introduces a hermeneutic feminist perspective that challenges biased readings disadvantaging women. This study critically examines Wadud's interpretative approach to these verses and assesses her role in fostering a more equitable, contextual, and inclusive understanding of Islamic scripture. Employing a qualitative method based on literature review and descriptive analytical analysis, this research highlights Wadud's emphasis on historical context, social realities, and female experiences in Quranic interpretation. The findings reveal that while Wadud upholds the Quran's authority, she contests traditional readings that restrict women's rights and roles unjustly. Her work expands the discourse on gender equity within Islam and offers valuable insights for progressive Islamic thought, especially relevant in Indonesia's ongoing dialogue on gender equality. This study underlines the necessity of reinterpreting sacred texts through compassionate and context-aware lenses to ensure Islamic principles genuinely promote justice for all, including women.

ABSTRACT This article examines how Indonesian Islamic higher education institutions navigate tensions between global gender justice imperatives and local religious authority. Through comparative institutional ethnography of three Islamic universities in the Madura region — IAIN Madura (state), Universitas Annuqayah (private, NU-affiliated), and IAI Al-Khairat (private, traditionalist) — this study reveals complex negotiations between transnational feminist discourse and Islamic educational governance. Using intersectional feminist methodology and postcolonial theory, the research demonstrates that Indonesian Islamic universities employ diverse strategies of accommodation, resistance, and innovation in implementing gender equality policies. The findings challenge binary narratives opposing secular feminism to Islamic tradition, revealing instead nuanced institutional adaptations that create new forms of Islamic feminist praxis — practices that integrate critical gender consciousness with religious authority structures toward substantive transformation. State universities demonstrate greater responsiveness to government gender mainstreaming policies, while private institutions show more varied approaches shaped by founding Islamic organizations and market pressures. Intersectional analysis reveals how class mediates women’s educational experiences, with institutional type producing diverse empowerment pathways. The study advances decolonial feminist theory by demonstrating how Islamic educational institutions generate contextually grounded approaches to gender justice in Muslim-majority contexts, rather than merely accommodating or resisting Western feminist frameworks.

In Kante, a coal mining village in Tajikistan, villagers use local idioms of honour/shame, variably found in Muslim and Central Asian societies’ repertoires, to judge women miners’ work. In this article, I draw on the lived experiences of these women informal coal miners to unearth what I conceptualise as the gendered geographies of shame in this extractive landscape. I do so by tracing the connections between shame as a gendered/ing discourse, a social practice and embodied emotion that produces spaces, places and bodies, and notions of agency as developed by Muslim feminist scholars. The article draws on three ethnographic vignettes of women miners and the voices of other villagers to show that economic/environmental pressures drive women into spaces of shame organised around a hierarchy of shame, reflecting diverse intersectional gendered positions and embodied labours in this extractive landscape. Women miners, however, are not passive victims, but also transcend shame, exhibiting a nuanced form of agency, which contrasts with liberal notions of freedom/emancipation, and rather operates as a discreet and embodied capacity for action within structures of subordination (Mahmood 2011). Spaces of shame are also ambivalent and can become productive spaces where people saw the seeds for the transformation of gender norms. By developing these gendered geographies of shame, this article adds to our understanding of the complex intersectional dynamics in emerging extractive landscapes while grounding theorisations of Muslim women’s agency to a Central Asian context where practices of shame largely regulate social life.

Purpose Saudi Arabia has faced widespread gender gaps, discrimination and inequality; however, with Vision 2030, government reforms and changes in the laws, there has been improvement in women’s rights. Saudi women today are better educated, more informed and have greater workforce participation. Despite these advances, women have limited opportunities to hold leadership positions. The purpose of this study, therefore, is understand how women who have attained leadership positions achieve and succeed. Design/methodology/approach In this paper, the researchers describe Saudi women’s leadership experiences as expressed in semi-structured interviews with eight women working in leadership positions. Analysis of transcripts aims to identify the challenges and supports these leaders experienced. Findings Several themes emerged from the analysis: sociocultural factors, impact of societal change and supports for career development. Sociocultural factors such as the impact of religion, education, women’s roles and modesty and gender mingling play a significant role in determining the success of women leaders. In addition, supports for career development such as competency for the job, role models, management support and continued professional development were identified as important to the success of these women leaders. Practical implications Results of this study have practical implications for educational institutions including teaching women to navigate change in the country and to self-advocate. Implications for organizations include corporate diversity and equity training and policies. Social implications To implement the reforms within Vision 2030, government policies and society needed to change. This challenges traditional conservative religious ideologies. Being aware of this, the government initiated public awareness campaigns to create a supportive environment for change. These changes have impacted society, including women’s roles. Originality/value This paper provides analysis of original data from women leaders during a time of government reform and societal change in Saudi Arabia. It discusses the significance of Islamic feminism and Vision 2030 in shaping the opportunities available to women leaders.

Muslim Feminist Consciousness: Reading Nawal El Saadawi's Memoirs of a Woman Doctor

Women’s rights in Islam are often debated and frequently misunderstood due to cultural practices and selective interpretations. This paper examines the historical evolution of women’s rights in Islam from pre-Islamic Arabia to modern times. It aims to show how Islamic teachings brought significant reforms in the social, legal, and moral status of women. Before Islam, women faced severe discrimination, denial of inheritance, and lack of personal choice. Islam addressed these injustices by granting women rights to inheritance, consent in marriage, education, religious responsibility, and participation in social life. The study also highlights the important contributions of Muslim women scholars, jurists, and educators during the prophetic and medieval periods. In addition, the paper briefly discusses Muslim feminism and contrasts it with Western feminist thought to clarify key ideological differences. Based on Qur’anic teachings, Hadith, and historical evidence, the paper argues that Islam fundamentally supports dignity, justice, and equity for women. The study concludes that many contemporary challenges faced by Muslim women arise from cultural misuse of religion rather than Islamic principles themselves. Understanding Islam through authentic sources is essential for an accurate view of women’s rights.

General Background: Social media has become a strategic medium for mass communication in disseminating gender justice issues. Specific Background: Instagram is utilized by Afkaruna Official to communicate gender justice based on Islamic feminist perspectives to diverse audiences. Knowledge Gap: Existing studies rarely analyze communication strategies, message representation, and audience reception within Islamic feminist digital activism. Aims: This study examines the urgency of dissemination, communication strategies, and audience responses. Results: Instagram serves as a strategic space shaped by persistent gender bias and low literacy. Strategies include optimized content distribution, persuasive education, visual storytelling, and inclusive Islamic framing. Audience responses are generally positive through likes, comments, and shares, although active dialogue remains limited. Novelty: The study integrates digital communication strategies with Islamic feminist perspectives in social media activism. Implications: The findings indicate that social media contributes to gender justice literacy and public awareness while requiring more participatory communication approaches. Highlights• Instagram operates as a discourse space connecting religious values with equality narratives• Content strategies rely on narrative depth, visual formats, and inclusive language• Audience engagement shows acceptance through symbolic interaction rather than discussion KeywordsGender Justice; Information Dissemination; Mass Communication; Social Media; Islamic Feminism

<p class="ql-align-justify">This article explores how the intellectual identity of Muslim women is portrayed through the character of Zahrana in the Indonesian novel <em>Cinta Suci Zahrana</em> by Habiburrahman El-Shirazy. The study examines how faith, education, and gender agency intersect in the narrative by drawing on a neo-modern Islamic feminist framework that combine Fazlur Rahman’s reformist approach to Islamic thought with Raewyn Connell’s theory of gender as a social construct. Through a qualitative interpretive method, the analysis traces Zahrana’s development across three key stages: her early academic excellence, her aspiration to meet global educational standards, and her eventual emergence as a respected contributor to international scholarly discourse. These stages reflect not only her personal ambition but also her negotiation of cultural expectations and patriarchal constraints. Zahrana’s character resists the typical binaries that depict Muslim women as either submissive or secularly liberated, offering instead a more nuanced model of empowered Muslim womanhood rooted in ethical commitment and intellectual engagement. This study contributes to feminist literary criticism by showing how Islamic values can support women’s intellectual agency and educational advancement. It affirms literature as a meaningful space where Muslim women’s voices, aspirations, and reformist visions can be expressed and reimagined. By centering a character who bridges tradition and modernity, faith and critical thought, the study highlights the potential of Islamic feminism as both a literary and sociocultural discourse.</p>

This dissertation examines how public relations functions operate within Muhammadiyah and how communication practices contribute to constructing and sustaining organizational identity grounded in the values of Islam Berkemajuan (Progressive Islam). While public relations scholarship has largely developed within corporate and governmental contexts, relatively limited attention has been given to communication practices within socio religious organizations. This study addresses that gap by investigating how public relations operates as a value-based communication system within Muhammadiyah. Employing a qualitative case study design, data were collected through in-depth interviews, document analysis, and observation of organizational communication activities. The analysis integrates three theoretical perspectives: the Communicative Constitution of Organizations, the Cultural Approach to Organizations, and Organizational Information Theory. The findings indicate that public relations in Muhammadiyah functions as a decentralized and culturally embedded communication system connecting the organization’s ideological values with broader societal dynamics. Communication practices are enacted through networks of leaders, institutional units, and multichannel media, enabling the continuous articulation, interpretation, and dissemination of Islam Berkemajuan. The study contributes to communication scholarship by expanding the understanding of value-based public relations within religious organizations and highlighting the role of communication in sustaining organizational identity and legitimacy.

This article offers an Islamic feminist reading of Aamir Hussain’s Under the Full and Crescent Moon by examining how the novel reconfigures women’s religious authority, Qur’anic interpretation, and ethical leadership within an Islamic framework. Challenging dominant Western feminist paradigms that essentialize Islam as inherently patriarchal, treating Muslim women’s religiosity as incompatible with agency, the study argues that the novel locates gender inequality not in Islamic doctrine but in patriarchal interpretive practices. Drawing exclusively on Islamic feminist theory as articulated by Amina Wadud (1999) and Asma Barlas (2002), and employing feminist hermeneutics as a methodological lens, the article demonstrates how interpretation functions as a narrative and political act in the text. Through close textual analysis, the study shows how women characters, particularly Khadija, emerge as legitimate religious subjects whose authority is grounded in Qur’anic literacy, contextual reasoning, and ethical judgment rather than gender. The novel further normalizes women’s leadership by depicting female religious figures and collective governance structures as integral to communal life, thereby challenging portrayals of women’s authority as exceptional. By presenting patriarchy as an interpretive struggle sustained through claims of “authentic” Islam and institutional control, Under the Full and Crescent Moon affirms Islam as a plural, discursive, and ethically oriented tradition.

The role and status of women in the Qur'an have been a crucial discourse because of diverse interpretative approaches with the classical and modern Muslim scholarship. Classical exegetes like al-Ṭabarī, Imam Qurtubi, and Ibn Kathīr often analysed verses about women within juridical and narrative contexts, reflecting the socio-historical circumstances of their era and perpetuating existing hierarchies. On the other hand, modern exegetes like Muhammad ʿAbduh, Muhammad Asad, and the Indian scholar Abul Kalam Azad strove to reinterpret these verses through the lens of intellectual inquiry, universal principles, and the pressing ethical demands of their society. The other perspective generated by the Muslim feminist scholars of the modern era like Amina Wadud and Asma Barlas, have developed women-centred hermeneutics based on gender justice. This study conducts a comparative analysis of specific verses related to creation, marriage, divorce, polygamy, and spiritual equality. Despite diverse interpretive approaches, the study focuses on the interpretations based on justice when viewed through maqāṣid (objectives) basis. The paper argues that gender inequities are not rooted in the Qur’an itself but in human interpretations across history. A maqāṣid-oriented approach upholds women as equal moral agents before God and emphasizes a holistic vision of their dignity. It highlights not only respect and equality but also safeguarding women’s spiritual accountability, intellectual agency, economic rights, and familial well-being.

Sarah Huxtable-Mohr, Islamic Liberation Psychology: The Transformational Force of Self-Development, Community Empowerment, and Revolutionary Change, London: Routledge, 2025, pp. 176, $71.19, ISBN 9781032625003 (pbk).

Research Background: This article examines the actualization of Qasim Amin’s concept of women’s emancipation in the phenomenon of Muslim women travelers in the digital era. The study addresses the question of how Muslim women negotiate religious identity, freedom, and digital mobility while engaging in public and economic spaces through social media. Methods: Using a qualitative approach with a case study design, data were collected through digital documentation, observation of social media content, and literature review, and analyzed using content analysis within the framework of Islamic feminism and Amin’s thought. Key Findings: The findings show that Muslim women travelers represent a contemporary form of emancipation characterized by autonomy, digital literacy, economic independence, and the creative integration of piety with modern lifestyles. Their activities demonstrate that religiosity does not hinder emancipation but can function as an ethical foundation for agency and social participation. Contribution: This article contributes theoretically by contextualizing Qasim Amin’s ideas within digital culture and empirically by highlighting everyday practices of emancipation in virtual spaces. Conclusion: It concludes that women’s emancipation in Islam is a dynamic and evolving process, shaped by technology and socio-economic transformation, rather than a departure from religious values.

This study examines the concept of Progressive Islam and Progressive Ijtihad through an analysis of Abdullah Saeed’s thought as a contemporary Muslim scholar. The main problem addressed in this research is how Islamic teachings can be interpreted contextually to respond to modern challenges while remaining faithful to the core values of the Qur’an. The purpose of this study is to explore Saeed’s framework of progressive ijtihad and its relevance for developing a dynamic and contextual understanding of Islam. This research employs a qualitative library research method, using primary sources from Abdullah Saeed’s works and secondary sources from relevant scholarly literature. The findings indicate that Abdullah Saeed proposes a contextualist approach to Islamic interpretation that emphasizes ethical values, human rights, and social justice, while considering historical context and contemporary realities. Progressive ijtihad, as conceptualized by Saeed, offers an alternative paradigm for Islamic thought that bridges traditional Islamic scholarship and modern societal needs. This approach contributes significantly to the development of Islamic studies by promoting flexibility, inclusivity, and relevance in interpreting Islamic teachings in the modern era.

The Al-Islam and Kemuhammadiyahan (AIK) cadre system is one of the strategic instruments in fostering students' character development and organizational capacity within Muhammadiyah Higher Education institutions. AIK functions not only as a compulsory institutional course but also as a means of ideological cadre formation oriented toward strengthening Islamic values, Muhammadiyah principles, and student leadership. This study is motivated by the importance of reinforcing the role of AIK in supporting the sustainability and quality of student organizations grounded in the values of progressive Islam. The purpose of this study is to examine the role of the AIK cadre system in developing student organizations and its implications for strengthening organizational culture. The research method employed is a literature review, involving the analysis of national scholarly journals, academic books, and institutional documents relevant to AIK, cadre formation, and student organizations. The data were analyzed using a descriptive-analytical approach to obtain a comprehensive conceptual understanding. The findings indicate that the AIK cadre system plays a crucial role in shaping students' religious character, leadership ethics, and ideological commitment within organizational activities. The internalization of AIK values encourages the development of responsibility, discipline, solidarity, and social service orientation in student organizational practices. The implications of this study suggest that strengthening the AIK cadre system on a sustainable basis can serve as a foundation for building student organizations that are ethical, competitive, and aligned with the vision and mission of Muhammadiyah in higher education.

Abstract This study examines gender equality in Islam within Indonesia's context as the world's largest Muslim-majority nation in the digital era. Employing literature review and documentation analysis methods, it describes the Quranic theological foundation (Al-Hujurat:13, An-Nahl:97, khalifah Al-Baqarah:30) affirming substantial equality, contemporary Islamic feminism developments by Amina Wadud et al., and digital transformation via TikTok democratizing gender discourse. Key findings reveal significant opportunities such as global sisterhood, digital Islamic feminism, and creative economy for Muslim women, yet facing challenges like digital polarization, cyberbullying, misinformation, and digital divide. The conclusion recommends gender-sensitive integrative Islamic education and progressive reinterpretation to harmonize Pancasila values with Islamic justice, positioning Islam as rahmatan lil alamin in contemporary gender practices.

This study examines the debated and controversial Muslim marital practices of Muta and Misyar, emphasizing their relationship with Islamic family law. Misyar (visitor marriage) has gained conditional recognition among certain Sunni groups, whereas Muta (temporary marriage) is legally sanctioned within Shia jurisprudence. Both practices, however, have generated profound moral and social controversies. Employing a qualitative and interpretive analytical framework, the study investigates how religious authority, social necessity, and gendered interpretations intersect to justify or challenge these forms of marriage. Grounded in feminist legal theory: particularly Islamic feminist jurisprudence, the research advocates for contextual and justice-oriented interpretations of Islamic law while critiquing the gendered assumptions embedded in traditional readings of Sharia. Furthermore, interpretive social theory is applied to explore how religious scholars and activists construct and negotiate meanings surrounding marital legitimacy and morality. Drawing upon legal texts, scholarly literature, and in-depth interviews with Islamic scholars and women’s rights advocates, the findings reveal that both Muta and Misyar emerge from the contextual legal reasoning inherent in Islamic jurisprudence. Yet, these practices simultaneously challenge contemporary ethical norms and social expectations. The study concludes that the ongoing tension between moral responsibility and Sharia-based legality underscores broader debates on gender justice and transformative change within Muslim societies.

This research is based on the importance of transforming the tajdid movement as a key determinant of the success of Islamic da'wah in the era of disruption, which often faces challenges in the relevance of strategies and adaptation of information technology. This research aims to conduct a comprehensive analysis of the historical roots, the vision of "A True Islamic Society," the mission of enlightenment, and the strategic role of the autonomous Muhammadiyah organization in responding to contemporary dynamics. The method used is descriptive qualitative through library research. Data collection techniques include reviewing official organizational documents, congress manuscripts, and scientific journal articles related to Muhammadiyah's development. The results show that the management practices of the Muhammadiyah movement have been running very well, where the vision of Progressive Islam is implemented transparently through strengthening Muhammadiyah's Amal Usaha (AUM) and reflective-dialogical digital da'wah. This finding implies that the integration of the purification of faith and the dynamism of muamalah through institutional innovation is key to organizational sustainability. The novelty of this research lies in the analytical model of Muhammadiyah's da'wah strategy, which integrates aspects of critical digital literacy and strengthening economic independence as organizational culture in the cyber era. This research contributes to providing a best practice model for the governance of modern, inclusive and progressive religious organizations at the national and international levels.