In recent years considerable attention has been paid in modern Islamic studies to the emergence of new Muslim intellectuals seeking to reformulate and reinvigorate elements of tradition and to open... Show moreIn recent years considerable attention has been paid in modern Islamic studies to the emergence of new Muslim intellectuals seeking to reformulate and reinvigorate elements of tradition and to open new avenues of inquiry to solve contemporary Muslim problems. This phenomenon has been seen, variously, as an ""Islamic reformation', 'Islamic modernism', 'progressive Islam', and 'liberal Islam', to cite but a few of the standard appellations currently in use. It has most frequently been associated with figures such as Abdolkarim Soroush, Fatima Mernissi, Nurcholish Madjid, Amina Wadud, Ali Bulac, Abdullahi an-Na'im, Khaled Abu el-Fadl, and Farid Esack - again, to name but a few. These writers have all undoubtedly made hugely important contributions to contemporary Muslim thought. It has, however, been extremely difficult to gauge the influence and impact of their ideas within the wider Muslim world. To a large extent, this is a problem of language - both linguistic and discursive. The majority of those associated with this trend tend towards an academic discourse which limits their readership to only the most highly educated. In a number of cases, key works have not been translated into Muslim languages, or face distribution problems and/or political barriers to wider dissemination. In short - and without seeking to belittle the crucial and in some cases revolutionary contributions that these writers have made - it could be argued that contemporary reformist Islam has become too closely associated with a narrow group of 'superstar' intellectuals. Show less
