CONCLUSION
Although many people have accused Madjid of having very peculiar, even somewhat
heretical ideas in introducing a more modern interpretation of the Islamic doctrines, the
history of Indonesian Islam in the last three decades has demonstrated contrary but
comforting evidence. Some academics believe that by urging the ideas of modernization,
rationalization and secularization, Madjid has virtually given a new impetus to Islamic
development in Indonesia, making it more effective and thriving. He has created a conducive
environment for the emergence of a new image of Islam -the image of Indonesian Islaman
Islam that is beyond the characterization of Huntington and other Western stereotypes. It
is aa Islam that Wilfred Cantwell Smith and Mark Woodward, among others, identify as
embracing modernity, advocating religious pluralism and tolerance.' He has indeed
contributed significantly to the change in the Western Orientalist and Indonesianist
mainstream hypothesis that the majority of Muslims in Indonesia are not really Muslim and
that Llam has been a marginal component of Indonesian culture and tradition. He has
contributed to the rise of what Woodward calls an 'Warn-centered paradigm" in Islamic
studies in Indonesia, a movement which has removed the antitiIslamic Orientalism of the
See W iCa ntwe11 Smith, Isfum in Modern History NewY ork: Mentor, 1959), p. 86 and
Mark Woodward, ''Talking Across Paradigms: Indonesia, Islam, and Orientalism,"in Toword a Ncw
Paradigm: Recent Developments in Indonesiun Islamic Thougk(Tempe: Arizona State University,
1996), p. 3.
"Fathimah, Conclusion, " 136
colonial era?
Therefore, Madjid should receive credit for his insistence on modemization,
rationalization and secularization, rather than accusations of being unfaithful to Islam, as his
Indonesian opponents have claimed. This is because ofthe fact that the growing phenomenon
of the contemporary Islamic movements, as Ira Lapidus highlights, is in fact the product of
the modernization, rationalization and secularization of Muslim societies, rather than a
reaction against them.) In short, the emegence of new religious movements in the last few
decades has indeed proved the intellectual power of the general theory of modernization as
explained by Madjid.
Based on his faith in the positive name of modernity and its essential affinity with
the purpose and spirit of Islam, Madjid argues that there is no reason for Muslims to reject
or oppose it, particularly if they can be made to see how useful it can be to the development
of Islam and Muslim society in the future. However, although Madjid has been gaining
support and considerable approval for his ideas in general, many still find it difficult to
accept their specific implications. For instance, however interesting Madjid's definition of
secularization might sound, Dawm Rahardjo, one of his main supporters, still prefers its
more conventional definition. He says that although he agrees with Madjid on the dire need
for modernization in the form of secularization, hence in the sense of desacrahation, he
See Madjid, Islarn Agama Peradaban: Sebwh teiiaah Kritis tentang M d a h Keimamn,
Kentanusiuan, dan Kemderenan (Jakarta: Patarnadina, 1992), pp. 297-3 18 and Woodward, 'Taking
Across Paradigm," pp. 15-16.
See Ira M. Lapidus, "Islamic Revival and Modernity: The Contemporary Movements and the
Historical Paradigms," in J o u d of the Economic rmd Social History of the Orient, vol. 40, no. 4.
(1997), p. 448 aod Madjid, "BeberapaRenungan tentang Kehidupan Keagamaan di Indontsiauntuk
Generasi Mendatang," in Ulumul Qur'an, vol. 9, no. 1 (1993). p. 5.
"Fathimah, Conclusion, " 137
himself still believes in the relevance of its conventional meaning in that he urges that
sacralizatioa of certain cultural aspects, like sexual mores and marriage relations, is still
needed.' In this case, although Madjid did admit his unproper approach in deliberating this
controversial issue of secularization, he did not indeed expect too much from "followers" or
"supporters" who would understand and accept it right at that time. He was also quite aware
of the reactions he would get over his controversial thoughts. That awareness was indeed not
stronger than his belief that it was his obligation as a good Muslim and as a good Indonesian
to propose such thoughts and effect a breakthrough. He was hoping that people would at
least recognise the good intention he has always had, if not the truth of his whole ideas. He
is right that such a change would need a considerable amount of time to be fully accepted.
Madjid, however, may be criticized for operating with an implicit definition of
modernization which pennits him to discuss IsIam in terms echoing the Weberian approach.
As we have seen, Madjid's Weberian outlook on Islamic modernism is particularly evident
in his emphasis on the global phenomena of modernity, in that he is of the opinion that
modernization also possesses the basic epistemological character of science in general, i.e.
that it is neutral or value-he and therefore interchangeable and transformable. As a result,
Islamic modernization can be applied as one way of giving value to the theory. Nevertheless,
as Bryan S. Tumer writes, the Weberian approach ultimately regards Islam as having a
problematic nature? Moreover, as Peter L. Berger explains, although such a social theory
must k value-fke, it certainly cannot be guaranted to stand still. given that it is human
Rahardjo, "Islam dan Modernisasi: Catatan atas Paham SekuIarisasi NurchoIish Madjid," a
preface to Madjid, IS& Kemodernan (kUI Keindonesiaan (Bandung: Mizan, 1982), p. 3 1.
Bryan S. Tumer. Religion a d Social meow ondon: Humanities Press, 1983). p. 21.
"Fathimah, Conclusion, " 138
beings who are the practitioners of the science and who by definition cannot be value-fret.
The application of Islam or any other pactisanship to the theory would result in the
annihilation of its value-he character and the cessation of its status as a science,
transforming it rather into ideological pr~paganda.I~n other words, by adopting such a
stance, one would not be able to defend the neutrality of science and social theories. Madjid's
attempt to reinterpret modernization in the Islamic context, therefore, would appear to place
him in the company of Isma3 al-Fihiqi and Naquib al-Attas, proponents ofthe Islamization
of knowledge and science. Whether this is true or not, their goals cannot be said to be
identical since for Madjid, Muslims an divided over what constitutes 'Warn" in the term
b%lamization".' Besides, Madjid's opinion on modernization in an Islamic sense can be said
to rely essentially on the same foundations as ZaE Najib Malpfid (b. 1905) of Egypt who
says:
Those who say that the Islamic world must be fked from subservience to
capitalism or Marxism because Islam is all sufficient and because God left
nothing to be completed by Adam Smith, Saint Simon, Hegel or Marx,
should realize that the question is not one of technical terms like capitalism,
Marxism, etc. What concerns me is the system and the thought contained in
certain technical terms. What is called capitalism or Maaisrn may contain
something which is also found in Islam. Before we rcject the technical terms
we should look at the systems behind them regardless of the names they ace
given. Perhaps we wiIl find things that do not conflict with our creed.'
In the Indonesian context, Madjid can be said to be associated with the Iegacy of neomo&
m*sm inspired by Fazlur Rahman. In this respect, Madjid believes that the priority
Peter L. Berger, Facing up to Modernity (New York Basic Books, 1977), p. xviii.
'M adjid, Tmdisi Islonc Perm dun Fungsinyu &lam Pembangu~nd i Indonesia ( J a k a r ~
Paramadina, 1997). p. 82.
L~l-Mr&zM, arch 14, (1976), quoted from khn J. Donohue and John L. Esposito, eds., islam
in Transitiox Muslim Perspectives (New Yo& Oxford University Press, 1982). p. 244.
"Fathimah, Conclusion, " I39
concern of Muslims should be given to a fundamental question of methodological approach
to the understanding of Islam and the formulation of the QurWc world view
(weltanschauung). He is convinced that by elaborating on these issues in the way advocated
by the Qur'iin, Muslims would have no difficulty in responding positively and properly to
the challenges of modem time~.~~herefaosr ae ,n eo-modernist, Madjid proposes his concept
of reactualization of Islamic teachings through @ihi!Zdand the reinterpretation of the Qur' iin,
using what is called a contextual or substantial approach. According to him, this is essential
to the survival of the universalism of Islam. Therefore, the basic principle of neo-modernism
consists in reinterpreting Islam according to its historical context while making its universal
and substantial principles as well as its basic goal and spirit the primary consideration. In so
doing, he follows both Fazlur Rahman and Ibn Taymiyya in calling for a return to the Qur'k
and Ha&& as the main sources, while at the same time urging a reliance on the classical
heritage of the Islamic tradition and observing the principle of "retaining what is good &om
the past and taking up what is best of the new" (al-m@Zqa 'dZal-qadErn a!-!&'@ wa al-
&& bi s;l-j"ddd~IA@T)h.i s is because Madjid believes that although Islamic doctrines
should always be reinterpreted and reformulated according to the demands of modern times,
they should also be kept rooted in the Islamic culture and tradition. In light of this stance,
Madjid can be said to promote what Daniel Brown calls "real tools to resist Western
hegemony, while at the same time holding a greater claim to authenticity."'" Furthermore,
Wjid, "Menegakkan Faham AhIus Sumah wal-Jama'ah Baru." in Siztu Islam Sebuoh
Difenrma (Bandung: Mizaa, 1990), p. 33.
lo Daniel W. Brown. '%Islamic Modernism in South Asia: A Reassessment," in Mudim W d
MI. 87, no. 3 4 (Jdy-October, 1997)' p. 270.
"Fathimah, Conclusion, " 140
Madjid's approach, on the one hand, emphasizes the use of particular interpretations of the
specific Qur'Zinic injunctions, as does that of the traditionalists, while on the other hand it
also recognizes the importance of answering those social needs which vary with respect to
time and place, as does that of the modernists. In Madjid's own illustration, this principle
may best be expressed as a combination of the approaches advocated by the N.U.,
representative of the traditionalists, and the Muharnmadiyah, representative of the
modemists.
Therefore, what inspins Madj id to promote such a new approach to #iba'dand a new
method of reading the Qur'in is his strong ambition to prove the common theory that
generally speaking, the Qur'bic precepts an in the naturt of ethical norms in that they are
broad enough to support modern legal structures and capable of varying interpretations to
meet the particular needs of time and place.
Furthermore, Madjid's impact on the contemporary Muslim intellectual scene in
Indonesia has been increasingly important as the Islamist movement grows in strength. But
his greatest impact can be said to be in his usage of a contextual or substantial approach in
his interpretation of both the problems of modernization and Westernization, on the one
hand, and of Islamization and Arabization on the other. As a substantialist thinker, he
consistently stresses the need to discover the essential features of both modernity and Idam,
and he emphasizes that these should not be blumd by superficial values and formalities.
Therefore, if modernization cannot be described as Westernization despite its initial
emergence in the West, neither should Islamization, even though it first emerged in Arabia,
be similarly identified as Arabization.
'*FathimahC, onclusion, " I41
Madjid's contribution can also be found in his concept of inclusive theology in that
he has expressed a conception of Islam as the religion of all the prophets and humanity. He
has also recommended a concept of religious tolerance and pluralism which can be said to
be a considerably important aspect in the framework of thought of Indonesian neomodernism,
in the context of which can be seen a penetrating analysis of the ongoing effort
to create peaceful life in the religiously and culturally plural country of Indonesia. In this
case, his stance expresses the belief of S u d tradition which holds to the notion of religious
and social equilibrium in human history and to the purpose to halting the advance of fitha
in the Muslim world."
Finally, Madjid's neo-modernism seems to be in line with the Islamic agenda that was
pursued by Mulytmmad 'Abduh, a pioner of Islamic modernism in Egypt. They both favour
the socalled substantialist approach in which the focus is not on law or the state, nor even
on the traditions and idealized practices of the first u . in M edina, but on what is
understood to be the core values of the Qur'iinic revelation. For according to these values,
the inner impulse of Islam and its historical call is moral, energetically activist, rational,
egalitarian, and emancipatory. l2
-- pp
Madjid, Ed. Khuzunah htelkktrral lskun ( T a k a : Bdan Bintang, 1984), p. 16.
l2 See Clive S. Kessler, ''FmrAarrre!ntalism: Reconsidered," in Peter G. Ridden and Tony Street,
eds.. I s k Essays on Scripture, Zbught, curd Society: Festschrijt in Honour OfAnthony H. Johns
(Leidm: B r a 1997). p. 334.
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