Progressive Islam, in a general sense, refers to an approach to Islam that seeks to integrate progressive values ​​such as gender equality, social justice, democracy, and human rights, into the religious understanding and practice. This thinking does not see Islam as a religion that is static and closed to change; instead, Islam is seen as a dynamic religion, which is able to adapt to the development of the times without losing its essence.

Progressive Islam is often considered as an answer to conservative or traditional Islam which tends to maintain a rigid religious interpretation and is not open to change. Progressive Islamic thinkers in Indonesia try to reinterpret holy texts with a contextual approach, where they take into consideration the social, political, and cultural situations in the interpretative process.

Progressive Islam in Indonesia did not emerge in a vacuum; it is the result of a long process involving various interactions between Islam, local culture, and global influences. The history of the development of Islam in Indonesia itself has shown diversity in the way Muslims interpret their religious teachings. From the time of the Nine Saints (wali songo) who brought Islam to Java, to the reformist movement of the early 20th century, Islamic thought in Indonesia has always been in a contestation between those who want to maintain tradition and those who try to respond to new challenges.

The post-independence era of Indonesia was an important moment for the development of Islamic thought. In the 1950s to 1960s, a number of Islamic figures and movements emerged who tried to offer religious interpretations that were more relevant to the Indonesian national situation. This thinking was influenced by political dynamics, such as the relationship between Islam and the state, as well as the need to respond to global ideologies such as communism and capitalism.

During the New Order period under President Suharto, Islamic discourse was mostly silenced or controlled by the state. However, in the Reformation era after the fall of Suharto, there was an extraordinary revival of Islamic intellectuals. It was during this period that Progressive Islam began to gain a significant place in religious discourse in Indonesia. This thinking was widely developed by young intellectuals who had learned from the intellectual traditionsof Islam in the Middle East, as well as progressive thinkers from the West.

A number of figures and movements played key roles in the development of Progressive Islam in Indonesia. One of the most prominent was Abdurrahman Wahid (affectionately known as Gus Dur), the former President of Indonesia and leader of Nahdlatul Ulama (NU). Gus Dur was known as a thinker who dared to offer an inclusive and tolerant religious interpretation, especially on issues related to minorities, pluralism, and human rights. His thinking is heavily influenced by classical Islamic scholarly traditions, but with a very contextual approach.

In addition to Gus Dur, there is also Nurcholish Madjid, or who is familiarly called Cak Nur. Cak Nur is an intellectual figure who became a pioneer of modern Islamic thought in Indonesia. Previously in 1970, he was known for the idea of ​​“Islam Yes, Islamic Party No”, which emphasised that Islam should be a universal value that transcends political barriers. Cak Nur’s ideas are heavily influenced by philosophical and sociological thinking from the Western world, but he remains firmly rooted in the Islamic tradition.

On the other hand, there are also more collective movements, such as the Liberal Islam Network (JIL) founded by UlilAbshar Abdalla. JIL openly carries progressive and liberal forms of Islamic thought, emphasising the importance of reinterpreting the sacred texts and the relevance of Islam in responding to contemporary issues such as democracy, pluralism, and individual rights.