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"Dalam artikel ini, penulis mendiskusikan perkembangan studi tentang dunia Arab secara khusus dan studi ketimuran secara umum di kalangan intelektual Rusia hingga awal abad ke-20. Lebih jauh, dibahas juga peran akademik orang-orang Arab-Rusia yang telah membuat dunia Timur semakin dikenal di kalangan orang-orang Rusia. Salah satu tokoh utama yang ikut merintis hubungan bagi universitas-universitas di Rusia dengan dunia Arab adalah Shaykh Muḥammad Ayyād al-Ṭanṭawy, seorang ulama al-Azhar yang kemudian pindah dan menetap di Rusia pada tahun 1840. Karir Ṭanṭawy sebagai profesor studi ketimuran dan kehidupan serta peranannya dalam memperkenalkan Arab-Islam kepada kalangan Rusia lewat berbagai kerja dan tulisannya banyak dibahas dalam artikel ini. Selain Ṭanṭawy, tokoh yang tak kalah pentingnya adalah Georgi Murkos, seorang Arab-Kristen dari Damaskus, yang melanjutkan pendidikannya di Universitas Petersburg, kemudian menjadi professor di universitas yang sama dan menjadi salah satu tokoh Arab-Kristen."

"Tulisan ini membahas tentang respons terhadap pemikiran yang dilontarkan oleh para pendukung Jaringan Islam Liberal (JIL), sebuah jaringan yang beranggotakan anak-anak muda yang menyebarkan gagasangagasan pemikiran liberal. JIL telah menjadi salah satu ikon pemikiran Islam liberal di Indonesia. Banyak di antara gagasan-gagasan pemikiran yang diusung oleh para anggotanya menjadi gagasan yang kontroversial. Sebuah artikel berjudul “Menyegarkan Kembali Pemahaman Islam” yang ditulis oleh Ulil Abshar-Abdalla dan dimuat dalam harian Kompas menjadi salah satu artikel yang paling kontroversial. Berbagai respons dan kritik telah dilontarkan terhadap artikel tersebut, baik respons metodologis kritis ataupun apologetis, respons yang bersifat teoretis normatif maupun praktis. Bahkan fatwa mati telah dikeluarkan oleh sekelompok orang bagi penulis artikel tersebut. Dalam banyak hal, respons dan kritik tersebut bukanlah hal baru dalam sejarah perjalanan Islam di Indonesia. Berbagai kritik serupa juga telah dilontarkan oleh berbagai kalangan terhadap Nurcholish Madjid di era 1970-an ketika melontarkan gagasan yang sangat kontroversial, yaitu gagasan tentang pembaharuan pemikiran Islam. Hanya fatwa mati saja yang tidak pernah keluar bagi Nurcholish Madjid"

"Di tengah langkanya organisasi-organisasi Muslim baik yang bersifat nasional maupun internasional di Belanda, Persatuan Pemuda Muslim se-Eropa (PPME) merupakan pengecualian. PPME muncul dengan identitas unik, yakni mencoba berkiprah sebagai organisasi payung bagi semua etnis muslim yang ada di Belanda, walaupun mayoritas anggotanya adalah Muslim Indonesia. PPME menegaskan dirinya sebagai organisasi yang tidak terlibat dalam urusan politik, baik gagasan maupun praktis. Identitas unik itu menempatkan PPME pada posisi yang tidak powerfull karena tidak ada dukungan dari satu negara Muslim. Pemerintah Belanda pun ragu memberikan subsidi karena eksistensinya tidak jelas. Selain itu, ia tidak akan punya satu wajah jelas yang harus ditampilkan sebagai identitas dari para pengurus dan anggotanya. Untuk itu, pengujian kembali (Re-examination) terhadap kebijakan-kebijakannya merupakan satu langkah yang penting untuk ditempuh, agar dapat di-review dan diperbaharui bila perlu. Melalui pengujian kembali tersebut, PPME diharapkan dapat meningkatkan dan memperjelas kiprah-kiprahnya dalam membangun kesadaran dan menjaga solidaritas para pengurus dan anggotanya sebagai Muslim minoritas."

"Environmental crisis is in principal brought about by human activities. Therefore, it is required to exercise new approach towards the environment, that is ethical approach by which principles and moral guidance for human behaviors are put forward. This article is to describe Yusuf al-Qaraḍāwy’s thought of Islamic-ethical concept on environment, and its relevance with the handling of environmental-global crisis. His thought is based on Islamic jurisprudential and ethical values. Values of the former are the followings: planting barren land, keeping cleanliness, cultivation, and forestation, meanwhile those of the latter are the application of al-ihsān concept, being friendly with environment, destructive prohibition, justice, gratitude, and simplicity. Al-Qaraḍāwy’s concept is absolutely appropriate for the prevailing environmental-global crisis. It is hoped that Indonesian Muslims, as majority group, would like to comprehend the concept and to build consciousness of religious way of thinking towards the environment. Hopefully, this concept is workable for coping with the environmental crisis, as well."

"Referring to Ibn Qayyim al-Jawziyya and Abū Yūsuf, Munawir Sjadzali says that it is necessary to make use of rational thought based on social context in reasoning and applying a legal rule. It is historical that Caliph ‘Umar has practiced this principle in connection with the case of land loot. Instead of taking the land of Syrians as loot, the Caliph ‘Umar took tax from the land owners and distributed the money for military. In another chance, Caliph ‘Umar stopped giving zakāh to mu’allaf group because there is no longer need to give them zakāh in the current situation, different from what Prophet Muhammad and Caliph Abū Bakr have practiced. According to Sjadzali, there are a lot of Islamic legal issues to which an intensive attention and contextualization should be drawn, such as the law of inheritance, zakāh for mu’allaf, bank interest, woman leadership, woman testimony, inter-religious marriage, non Muslim status, slavery, et cetera. The main idea of Sjadzali’s thought is the necessity to take social and cultural context of the society into account at comprehending, and then concluding a legal decision from, Quranic verses concerning with social life, though this will led to not apply the extrinsic meaning of those verses."

"Literary approach to the Quran developed by al-Khuli created deep critiques from its opponents, in whose opinion, the usage of literary paradigm to the study of the Qur’an, according to them, implied a consequence of treating the Qur’an as a human text which clearly indicates a strong influence of a liberal mode of thinking that goes out of the line of the Qur’an’s spirit. This article shows a diametric fact compared to that they have claimed. The data proves that linguistic aspects of the Qur’an have succeeded in making an intellectual connection among progressive and liberal scholars in the classical and modern era. This supports the assumption that progressive and liberal thought whose one of its indicators is freedom of thought in accordance to Charles Kurzman term, is “children” of the Islamic civilization. Freedom of thought in the classical Islamic scholarship should be the élan of intellectualism including the field of Quranic studies."

"This essay explores gender issues in the contemporary application of Islamic law in the Muslim majority-states of northern Nigeria. Brief political background helps to explain the shari‘a codes enacted by the legislatures of the states, drawing largely from the classical formulations of Maliki school of Islamic law. Women were among the first to be prosecuted and sentenced to death by stoning for the offence of zinā. To provide effective legal defense for the accused women, their lawyers and activists for women human rights had to argue in Islamic law before they could convince Shari‘a Courts of Appeal to overturn the sentences of death by stoning and set the women free. In the process, women activists learned a lot about the classical formulations of Maliki school of Islamic law, where they discovered the rich flexibility of Islamic thought, and that has empowered them to articulate Islamic criticisms against gender bias in the recently enacted shari‘a codes."

"This article analyses a strategy of Nasyiatul Aisyiyah, a youth Muslim women organization, in developing its ideology and the importance of gender in the reign of New Order Indonesia (1966-1998). In the name of political stability, the New Order applied a tight political control towards mass-religious based organizations and tried to minimize their militancy by forming new women’s movement organizations such as Dharma Wanita and PKK that are easily controlled by the government. As an Islamic women organization, Nasyiatul Aisyiyah underwent the surveillance practiced by the government via those two bodies; however Nasyiatul Aisyiyah could constantly maintain its entity as an Islamic women organization. In the 1980s when the New Order Regime was predominantly in power, Nasyiatul Aisyiyah held negotiations and adapted to the governmental gender policy to assure the position and the interests of young women."