Social change is not only manifested in the modern world’s technological advancements but also in the dynamics of religious movements. An example of this is the emergence of the Post-Islamism era, representing an adaptation of Islamic movements from the previously dominant ideology of Islamism.
Unlike Islamism, which tends to interpret and apply Islamic teachings rigidly, Post-Islamism offers a more moderate and flexible approach. This movement aims to integrate Islamic values with modern realities, including concepts of democracy, human rights, and pluralism.
Post-Islamism does not entirely reject modernity or Western values but seeks a middle ground between adherence to Islamic teachings and adaptation to contemporary developments. While it maintains Islam as its ideological foundation, Post-Islamism is more open to diverse interpretations and does not impose the strict application of Sharia law within the state’s framework. Therefore, Post-Islamism can be seen as an intellectual evolution that attempts to bridge the gap between Islamic values and modern demands.
The term “Post-Islamism” was first introduced by Asef Bayat, a professor at the University of Illinois and head of Modern Middle Eastern Studies at Leiden University. Bayat argues that Post-Islamism presents a new conception of society and governance, expressed through new perspectives in public spaces, youth culture, student politics, and, most importantly, religious thought. Essentially, Post-Islamism is a metamorphosis of Islamism. To understand Post-Islamism, we must first examine its relationship with Islamism.
Islamism can be defined as an ideology and movement aiming to establish an Islamic order. This is manifested in the form of an Islamic state that enforces Sharia law and implements moral rules based on Islamic values within society. It is crucial to distinguish between Islam as a religion and Islamism as an ideology and movement.
Islamist movements can be categorized into three types. The first is reformist movements, which aim to reform existing orders. Examples include the Muslim Brotherhood in Egypt, Islamic parties in various countries, including Indonesia, and Hizb ut-Tahrir, which was banned in Indonesia in 2017.