Siti Fathimah1999
Institute of Islamic Studies
McGill University
Montreal, Canada.
A thesis submitted to the Faculty of
Graduate Studies and Research
in partial fulfillment of the requirements of the degree of
Master of Arts
ABSTRACT
This thesis investigates the Islamic response to modernization and its common
dilemma as seen through the eyes of Nurcholish Madjid, one of the most influential and
prominent Muslim W e r s in Indonesia today. He and his followers npresent the most
radical development in Indonesian Islamic religio-political discourse in recent decades. This
study will survey the growth of his thought from his first involvement with the Islamic
renewal movement in the early 1970s, or more precisely after the inception of the New Order
era, until the mid- 1990s. The movement that he has founded seeks to reformulate the positive
nature of modernity and its essential affinity with the purpose and spirit of Mam. The general
thrust of Madjid's contribution in the discourse on Islamic modernism in Indonesia is to call
Indonesian Muslims to change their attitude and way of thinking in order to play a proper and
realistic role in national development and in reinterpreting universal Islamic values to fit the
specific socio-economic, political, and cultural values of the nation. In so doing, Madjid
proposes his concept of reactualization of Islamic teachings through i/t&FLd and
reinterpretation of the Qur' h using what is calIed acontextual or substantial approach in that
ii
he is associated with the legacy of the neo-modernist approach proposed by Fazlur Rahrnan,
Madjid's chief mentor. According to him, this concept is essential to the swival 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.
Ce &moire encpete sur la dponse islamique a la modetpisation et ses prob1e.mes a
travers le regard de Nurcholish Madjid, un des plus importants pensem musulmans &
l'hdon6sie contemporaine. Madjid, ainsi que ses disciples, reprtbntent Ie developpement le plus
radical de la pe&e rcligio-politique islamique indonbierme des demi&es d&ennies. Cette Chide
portera sur l'evolution de la p e e de Madjid, depuis sa pnmi6re implication avec le
mouvemcnt du renouveau islamique du &but des annh 1970, ou, plus pr&s6mnt, lors de
l'avenement de I'Ordre Nouveau, jusqu'au milieu des annk 1990. Le rnouvement fond6 par
Madjid tente de reformuler la nature positive de la modemi J ainsi que son affhitt! essentielle
avec le but et I'esprit de I'Mam. Le ton g 6 n l de la contribution de Madjid dam le discours
islamique modemiste en Indonesie en est un qui appelle les mrrPulmans indonuem a changer
leur attitude et Ieur fqon de pensu a f h de jouer un r6Ie ad&pt et d m Ie
developpement national, ainsi que dans Iar6hteq&ation des vdem istamiques universelles et
iv
ce, afin de s'ajuster aux valeurs soci&conomiques, politiques et cultureUes sptkifiques de la
nation. De cette h e r e , Madjid propose son concept de n5actualisation des enseignements
islamiques @ice a l'ijtiha et de la r&nterp&tation du Qur'fin en utilisant ce que l'on p o d t
d6finir comme &ant une approche contextueile ou substantielle que Madjid a assacie avec
l'hdritage de l'approche do-modemiste proposee par Fazlur Rahman* son mentor principal.
Selon Madjid, ce concept est essentiel a la sunrie de l'universalisme de 1'Isla.m. Aid, le
principe de base du nio-modernisme consiste en une n4iuterpn5tation de 1'Islam selon son
contexte historique tout en faisant de ses p ~ c i p eusn iversels et substantiels, & &me que & son
but et de son esprit, la cause primordiale.
ACKNOWLEDGEMENTS
So many people have contributed to the completion of this thesis that it would be
impossible to thank them all in this limited space. I do want to acknowledge my special debt
to Prof. Isssa J. Boullata, my advisor and thesis supervisor, who has been so generous with
his time and advice, showing me endless patience and understanding, and giving me
compassionate encouragement at critical points during my period of study at the Institute of
Islamic Studies, and in particular during the process of finishing this thesis. I would also Iike
to express my special appreciation to Professors Charles Adams, Donald P. Little, Hermam
Landolt, Wael B. Hallaq, Eric Orsmby and Syafi'i Mabarif, all of whom, through their
lectures and seminars, have had a great deal of influence on me, more than they could
possibly imagine, especially in shaping my academic and intellectual perspectives and
attitudes.
I would also like to express my appreciation to the State Institute of Islamic Studies
"S yarif Hidayatullah", Jakarta and Indonesia' s Ministry of Religious Affairs who has kindly
provided me an opportunity to study abroad. My special gratitude goes also to Prof. A. h e r
Turgay, Director of the Institute, and Ms. Ann YaxIey, his administrative assistant, for their
motivation, kindness and support throughout the duration of my study at the Institute. My
thanks also go to the successive Directors of the McG.-IndonesiaHigher Education Project:
Prof. Issa J. BouIlata, Prof. HowardM. Federspiel, and Ms. Wendy Men; to the 1P.A. and
vi
O.T.O. Bappenas; and to Susan Szarnocki, Manager of the Faculty of Arts Computer Lab
(FACL), McGiU University, whose financial assistance during my years of study at Mcm
has been of invaluable help. I also owe profound gratitude to Mr. Steve Millier who very
kindly helped in the editing and proofreading of my English, Mr. Wayne St. Thomas, who
has also contributed greatly to my success in completing this work. Ms. Salwa Ferahian and
other staff at the Islamic Studies Library, for their help and encouragement. I would also like
to thank my friends and family in Indonesia, and to the staff at Cornell University Library,
who helped in making available to me some of the primary sources and other materials
necessary for my research. My gratitude also goes out to those whose spiritual
encouragement, suggestions and criticisms, through conversation and reading of earlier
drafts, have helped me in developing the ideas embodied in this thesis.
My deep gratitude goes especially to my parents, H. M. Satar Hap and H. Siti
Syamsiyah, without whose generous support it would have been impossible for me to come
to this stage of my career. Although they may not agree with what I have written in this
thesis, it is to them that I proudly dedicate this work. To my sisters and brothers, thank you
all for your help in making things easier for me during the accomplishment of my study.
Last but not least, I would Iike to express my deepest, biggest gratitude to my
daughter Nurd Habibah and my husband Yusuf Rahman for unfailing love and endless
sacrifice in their own special ways, not only with regard to this special task but also with
regard to the whole process of my study. To both of them, I owe my apoIogy for the loss of
important moments of intimate togetherness due to my preoccupation with finishing this
time-consrrming study.
NOTES ON TRANSLITERATION
The system of transliteration of Arabic words and names applied in this thesis is that
used by the Institute of Islamic Studies, McGill University, with a slight modification.
Consonants:
Vowels and diphtonl:
Short: 7 = a;
- Long: I'= a;
Diphtongs: $/ r ' I = ay 1 =aw
In the case of ti'mm6ri@a ( i ) his omitted, rmless it occurs within an iQZa where
it is written at.
Indonesian proper names of persons and places have been written as spelled in
Bahasa Indonesia.
viii
TABLE OF CONTENTS
ABSTRACT ................,.. ......... ...............*. ..... ....... ........... .. ........................ *.......
I & s m . ........ . . . . . .... . . ... . . .. . .. . . . . .. . . .. . . . . . . . . . . . . . . . . . .. . . . . . .. . .. . . . . . . . . .. . . . ... . . . . .. . . . . . . . . . . . . . . .
ACKNOWLEDGEMENTS ... . . .. . . . .... . . . . . . . . . .. . . .. . . . . . . . . .... . . . . . . . . . . . .
NOTES ON TRANSLITERATION ........C............+.......t.*.t.........t...+...............+
TABLE OF CONTENTS .... ... .... ... ...... ............. ............... .............................. ... *.
CHAPTER ONE:
NURCHOLISH MADJID'S LEE AND INTELLECTUAL FORMATION ....
A. Early Life and Education ................. ............. ............................... ......
B. Madjid's Involvement in the Islamic Renewal Movement ...............
C. Madjid's Works ........................ .. ..... .......... ..... ............................
CHAPTER Two:
NURCHOLJSH MADJTD ON MODERNIZATION FROM
AN ISLAMIC PERSPECTIVE ............... .... ..................................................
The Meaning of Modernization .................... ........................*...............
1. Modernization and Westemhation .............. ... ..... . .... ,.............. . .....
2. Modernization and Rationalization .. ..... ......... .... .............t...C........o.
3. Modernization and Seculariza t.i.on., ... ..... .. ......... .. . .. .. . ............
CHAPTER THREE:
CONTExruATION AND SUBSTANTIAI,T7,ATTON:
NURCHOLISH MADSID'S APPROACH TO ISLAM .............................. ... ...
A. Madjid and Neo-Modemism ..................... ........................................
B. Madjid's Method of @..Ed and His Reinterpretation of the Qur'h .
C. Madjid's Concept of Ihc1usivisrn and Religious Pluralism ...............
CONCLUSION .... ......*. .......... ........................ .... .*..*........................... . ...............
BIBLIOGRAPHY ...... . ........... .,. ........ ....................*...............
v
vii
viii
1Resume
INTRODUCTION
Islamic modernism in Indonesia took definite shape with the establishment early in
this century of Muslim organizations like the Muhammadiyah, Penis, S .I., and Mas yumi.
Men like K. H. h a d Dahlan, Hamka, K. H. Hasbi ash-Shiddieqy, M. Natsir, H. Agus
Salim, Abdul Moeis, and H.O.S. Tjokroaminoto rose to prominence through their activities
on behalf of these institutions and played significant roles as Muslim reformists.
However, the emergence of the so-called "Islamic renewal movement" is a more
recent phenomenon. It began in the early 19709, or more precisely after the coming of the
New Order era, and was the product of a much younger Muslim generation. In this period,
the issue of renewal or modernization began to be discussed among Muslims with much
greater intensity than ever before; hence the movement marks the most radical development
in Islamic religio-political thought in Indonesia since then. The renewal or modernization
movement seeks to reformulate in general terms the fundamental Islamic doctrines regarding
God, man, and the universe, and their relationships to each other in the light of the new
political realities of the Indonesian state.
The first attempt at acompnhensive examination of different facets of modernization
was made by Nurcholish Madjid, who is popularly known in hdonesia by his traditional
nickname "Cak Nut? . Madjid, who was born in Jombang, East Java on the 17th of March
1939, gave the first formal expression to ideas of Islamic renewal in his writings entitled
bModemisasi ialah Rasionalisasi, bukan Westernisas?'* and 'Keharusan Pembaharuan
t In Mimbar Demokrast' pandung. 1968); republished in his book Islam, Kernodeman &n
Keindonesiaan (Bandung. Mizan. 1987), pp. 171-203.
"Fathimah, Introduction, " 2
Pelnikiran Islam dan Masalah Integrasi Urnmat.'" These writings date from 1968 and 1970
respectively, when he was president of the HML (the Muslim Student Association), the
largest and the most influential student organization in Indonesia. Through these works and
o h tha t followed, Madjid has tried to eliminate the prevailing misconceptions and
confusion among both Muslims and non-Muslims regarding the subject of modemization.
He has expressed deep concern over the accusation leveled by the New Order government
to the effect that Muslims constitute a barrier to modernization, an attitude which explains
in part the limitations placed to this day on their role in parliament and other political
spheres. However, he has been more concerned about the attitudes of Muslims themselves,
particularly Muslim leaders, who were of the opinion that accepting the modernization
agenda would mean putting Islamic teachings and values at risk and that they must therefore
be challenged. Madjid believes that modernization is not only indispensable for Muslims, it
is also a historical necessity and an inherent element in Islam itself. However, although
development and modemization were necessary at one time as a means to overcome the
crisis in the nation's politics and economy inherited by the Soekarno regime, the inevitable
implications of the process caused severe controversies. Consequently. modernization has
ofken been used as a pejorative term that has created much misunderstanding^ Yet,
modernization, according to Madjid, is actually only a different expression and articulation
of formulated theology and traditionalfiqh.
Madjid's work can also be viewed as an effoa to provide an Islamic response to the
challenges of modem times in the context of Indonesian culture, a subject which has in turn
'In Nurcholish Madjid, et al.. Pembakluan Pemikitm Islam (Jalrana: ldamic Research Center,
1970);r epublished in ~ a d j i dI,s lam, Kernoderenun &n KeindonesiMn, pp. 204-2 14.
"Fathimah, Introduction, " 3
been of significant interest to many scholars, both Indonesian and non-Indonesian. However,
an epistemological probIem often arises when Islam addresses itself to the concept of
modernization: Which kind of methodology is the most appropriate to interptet the Qur'h
or Islamic teachings as a whole? While the Muslim political parties were still focused on
ideological issues rather than on practical programs, Madjid and his associates in the HALL
devoted considerable discussion to the need for these parties to adopt a more rational and
practical policy. He came to adopt the so-called contextual or substantial approach in which
empiricist and positivist interpretation played a major role, a decision which prompted much
criticism? For Madjid, this new approach of understanding Islam constitutes the key to
designing a more pertinent role for the faith in its encounter with globalization and
modernization.
Since his fist writings appeared, Madjid's intellectual reputation has steadily grown.
William fiddle sees Madjid as a Muslim thinker who has inspired the development of
modem Islam in Indonesia His ideas have raised considerable hope for the revitalization of
the Muslim community in Indonesia and for better solutions to the prolonged conflict
between Islam and the state, and more specifically, to the problem of tolerance among all the
believers.'
For the most part, the fundamental challenge to the efforts of Madjid and his
IMadjid. lslum, Kernodeman don Keindonesimn, p. 201. See also Wiiam Liddle,
'Modernizing Indonesian Politics," in Liddle, ed., Political Partici'on in Modem In&nesia,
Monograph Series no. 19 (Yale University of Southeast Asia Studies. 1973). p. 182.
William Liddle, "Media Dakwah Scripturalism: One Form of Islamic Political Thought and
Action in New Order Indonesia," in Mark Woodwacd,ed., Toword a Ncw Paradigm: Recent
Developments in lhdonesionlslamicT hought e :a U v e , 19 96). pp. 323-356.
Its Indonesian version is published in "Skripturalism Media Dakwah: Satu Ben& PemiLiran dan
Aksi PoIitiL Islam Masa Orde BaW in UIwnul Qur'm, vol. 4, no. 3 (1993). pp. 53-65..
"Fathimah, Introduction," 4
associates to reinterpret IsIam in the context of socio-religious and political change in
Indonesia has tended to come fiom the so-called neo-revivalist or neo-fundamentalist
groups! The neo-revivalist groups, who express their views in such organs as Media
Dakwah, have launched sharp attacks on Madjid. Accordingly, Madjid has, in his writings,
also warned against the danger of fundamentalist attitudes to religious life6 The intellectual
references of modernist Muslims like Madjid and his supporters are more often the figures
of Ibn Taymiyya, Muhammad 'Abduh, M@ammad IqbSil, and Fazlur Rahman rather than to
Mulpmmad ibn 'Abd al-Wahhib, Abii 'I-Atli' Mawdiidi, and Sayyid Qqb. This is primarily
due to the reformist character of the former group whose obsession was to regain what they
believe to be the truly Islamic way of life in a world increasingly dominated by Western
culture.
For these reasons, this thesis will focus on Nurcholish Madjid's attempt to renew
modernist thought, who has achieved remarkable prominence as a voice for Muslims on the
issue of the modernization of Islam and its application in modem Indonesia. It will examine
the influence and role of Madjid in stirring Muslims to undertake reform and adapt Islam to
Indonesian needs. This focus on Madjid is justified by the following considerations.
Nurcholish Madjid is, at present, the most vocal and articulate Mush scholar in Indonesia.
His thorough mastery of the traditional klamic sciences (sl-'uliin &&'jya) as well as his
expertise in the "secular" or modem sciences (al-'ulzkn & ' . a ) make him a more
authoritative spokesman on modern Islam in Indonesia than most other hdonesian scholars.
'Budhy Munawar-Rachman, "Berbagai Respon atas Gagasan Pembaman." in U f d Qur'm,
vol. 4, no. 1 (1993), p. 57.
See Liddle, " W a Dakwah ScripturaLism,'*
"Fathimah, Introduction, " 5
although Madjid's ideas, which have always been controversial in Indonesia, were fust
expressed almost thirty years ago, they are still relevant to the current social, political, and
cultural changes in Indonesia.
Madjid ha also attracted increasing attention in both Indonesia and the West. There
are several works by Indonesian and non-Indonesian writers which touch upon his thought.
to a gnater or lesser degree. These include English's studies, such as Muhammad Kamal
Hassan's Muslim Intellectual Responses to "Nav 0rder"Moderniultion in Indonesia,' Greg
Barton's "Indonesia's Nurcholish Madjid and Abdurrahman Wahid as Intellectual Ulama:
The Meeting of Islamic Traditionalism and Modernism in Neo-Modernist Tho~ght,"a~nd
"Neo-Modernism: A Vital Synthesis of Traditionalist and Modernist Islamic Thought in
I~donesia,"~K anl Stembrink's "Nurcholish Madjid and Inclusive Islamic Faith in
Indone~ia,"'~A nd William Liddle's "Media Dakwah Scripturalism: One Form of Islamic
Political Thought and Action in New Order Indonesia,"" as well as his "Improvising
Political Cultural Change: Three Indonesian case^."^ Among the Bahasa Indonesia works
that have appeared on this topic are Fachty Ali and Bahtiar Effendy's Mermnbah Jalm Baru
IslamSu Endang Saihddin Anshary's Kritik atas F a h dan Gerakan "Pembaharuart " Drs.
'Kuaia Lumpur: Dewan Bahasa dan Pustaka Kementrian Pelajacan Malaysia, 1982.
' 1n Sludiu Islamika, vol. 2, no. 3 (1995), pp. 1-75.
In Islcun and Christian-Muslim Relations, vol. 8, no. 3 (October 1997), pp. 323-350.
'% G€ Speelman, ed.. Mmlims and Christians in Europe, Breaking New Grounds: Essays in
Honour of Jm Slonp (Kampen: Kok, 1993), pp. 2843.
"h Mark Woodward, ed., Toward a Nw Paradigm: Recent Dcvclopnrents in Indonesian
Islmnic Thought (Jkmpe: Arizona State University, 1996). pp. 323-356.
" In tndbnesicm Political C u l . Asking tk Right Questions, 4.. Jams Schiller (Athens:
Ohio University Center for Southeast Asia Studies, 1994).
"Fathinuih, Introduction," 6
Nurcholish ~ a d j i d :~~a rdoyo'sS ekularisasi dalam Polemik," H. M. Rasjidi's Koreksi
terhadap Drs. Nurcholish M a d t entang ~ekularisasi'a~n d Suatu Koreksi Lagi Bagi Drs.
Nurcholish Madjd,17 Daud Rasyid's Pembaruan Islam dan Orientalisme dalam Sorotan,'"
Abdul Qadir Dj aelani' s Menelusun' Kekelirum Pembahaman Pemikiran Islam Nurcholish
Madjid,lg Novianto's 'Neo-Modernisme Islam Indonesia: Studi Tentang Gagasan-Gagasan
Pembaharuan Pemikiran Islam Nurcholish Madjid,''20 Saifd Muzani's "Di BaIik Polemik
"Anti-Pembaruan" Islam: Memahami Gejala "Fundamentalisme" Islam di Indonesia,"*l and
articles on Madjid published in special editions of the journal Ulumul Qur'un and other
publications
Although these works have certainly contributed to a Wer understanding of Madjid' s
mainstream ideas, most of them, in particular the English studies, have focused their
attention on Madjid's ideas from sociological, political and historical perspectives. Few of
them have addressed Madjid's thought &om a theological point of view, focusing on his
elaboration of Islamic doctrine per se. While Indonesian language studies, on the other hand,
''Ed. Anzis Kleden (Jakarta: Pustaka Utarna Grafti, 1993).
%karta: Yayasan bangkit, 1972.
l7 Jakarta: DDII, 1973.
An under-graduate thesis at LAJN. Syarif Hidayatallah, Jakarta, 1993.
'I h Isfamika, no. 1 (1993)' pp. 126-142.
PUI~muQt ur'an, vol. 4, no. 1 (1993) and vol. 6, no. 3 (199% .T hese issues of the jomd
consist of responses to and criticisms of Nurcholish Madjid's renewal movement as well as general
review of it, See also a special colIection of actic1es from magazines and newspapers on himentitled
Cak Nur in Focus (Jakarta: Pustaka Paramadina, 1993).
"Fathintah, Introduction, ," 7
touched on theological issues, most of them presented these in a way that cannot be counted
as objective or scholarly since they contain partisan criticisms and accusations.
This thesis will be divided into three chapters. The first chapter will discuss
Nurcholish Madjid's life experience and intellectual formation, and his involvement with the
various intellectual movements, and his activities up to the mid-1990s. The second chapter
will present Madjid's ideas related to the concept of modernization from an Islamic
perspective, since the major part, though certainly not all, of Madjid's analysis is directed at
the clarification of problems connected with the concept of modernization. In this chapter,
his concept of modernization will be fully described and analyzed in relation to his ideas
about Westernization, rationalization and secularization, which are among the most
controversial aspects of his thought. In describing and analyzing these concepts, some
consideration will also be given to the relationship of Madjid's ideas with those of various
eminent scholars, Muslim and non-Muslim, and their possible influence and affinity to them.
In the final chapter of this study, the discussion will center on the problems of reinterpreting
Islam in the modem Indonesian context. Here, Madjid's neo-modernistic thought, his
contextual and substantial method of &tiid and of interpreting the Qur'ba,s well as his
theory of inclusive theology or religious tolerance and pluralism, in light of his commitment
to the idea of the universalism of Tslam, will be discussed. These topics constitute the most
important aspects ofMadjid's Islamic reformist thought and in dealing with these topics, the
thought of other contemporary Indonesian and non-Indonesian, Muslim and non-MusIim
scholars, will be touch upon considerably.
Institute of Islamic Studies
McGill University
Montreal, Canada.
A thesis submitted to the Faculty of
Graduate Studies and Research
in partial fulfillment of the requirements of the degree of
Master of Arts
ABSTRACT
This thesis investigates the Islamic response to modernization and its common
dilemma as seen through the eyes of Nurcholish Madjid, one of the most influential and
prominent Muslim W e r s in Indonesia today. He and his followers npresent the most
radical development in Indonesian Islamic religio-political discourse in recent decades. This
study will survey the growth of his thought from his first involvement with the Islamic
renewal movement in the early 1970s, or more precisely after the inception of the New Order
era, until the mid- 1990s. The movement that he has founded seeks to reformulate the positive
nature of modernity and its essential affinity with the purpose and spirit of Mam. The general
thrust of Madjid's contribution in the discourse on Islamic modernism in Indonesia is to call
Indonesian Muslims to change their attitude and way of thinking in order to play a proper and
realistic role in national development and in reinterpreting universal Islamic values to fit the
specific socio-economic, political, and cultural values of the nation. In so doing, Madjid
proposes his concept of reactualization of Islamic teachings through i/t&FLd and
reinterpretation of the Qur' h using what is calIed acontextual or substantial approach in that
ii
he is associated with the legacy of the neo-modernist approach proposed by Fazlur Rahrnan,
Madjid's chief mentor. According to him, this concept is essential to the swival 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.
Ce &moire encpete sur la dponse islamique a la modetpisation et ses prob1e.mes a
travers le regard de Nurcholish Madjid, un des plus importants pensem musulmans &
l'hdon6sie contemporaine. Madjid, ainsi que ses disciples, reprtbntent Ie developpement le plus
radical de la pe&e rcligio-politique islamique indonbierme des demi&es d&ennies. Cette Chide
portera sur l'evolution de la p e e de Madjid, depuis sa pnmi6re implication avec le
mouvemcnt du renouveau islamique du &but des annh 1970, ou, plus pr&s6mnt, lors de
l'avenement de I'Ordre Nouveau, jusqu'au milieu des annk 1990. Le rnouvement fond6 par
Madjid tente de reformuler la nature positive de la modemi J ainsi que son affhitt! essentielle
avec le but et I'esprit de I'Mam. Le ton g 6 n l de la contribution de Madjid dam le discours
islamique modemiste en Indonesie en est un qui appelle les mrrPulmans indonuem a changer
leur attitude et Ieur fqon de pensu a f h de jouer un r6Ie ad&pt et d m Ie
developpement national, ainsi que dans Iar6hteq&ation des vdem istamiques universelles et
iv
ce, afin de s'ajuster aux valeurs soci&conomiques, politiques et cultureUes sptkifiques de la
nation. De cette h e r e , Madjid propose son concept de n5actualisation des enseignements
islamiques @ice a l'ijtiha et de la r&nterp&tation du Qur'fin en utilisant ce que l'on p o d t
d6finir comme &ant une approche contextueile ou substantielle que Madjid a assacie avec
l'hdritage de l'approche do-modemiste proposee par Fazlur Rahman* son mentor principal.
Selon Madjid, ce concept est essentiel a la sunrie de l'universalisme de 1'Isla.m. Aid, le
principe de base du nio-modernisme consiste en une n4iuterpn5tation de 1'Islam selon son
contexte historique tout en faisant de ses p ~ c i p eusn iversels et substantiels, & &me que & son
but et de son esprit, la cause primordiale.
ACKNOWLEDGEMENTS
So many people have contributed to the completion of this thesis that it would be
impossible to thank them all in this limited space. I do want to acknowledge my special debt
to Prof. Isssa J. Boullata, my advisor and thesis supervisor, who has been so generous with
his time and advice, showing me endless patience and understanding, and giving me
compassionate encouragement at critical points during my period of study at the Institute of
Islamic Studies, and in particular during the process of finishing this thesis. I would also Iike
to express my special appreciation to Professors Charles Adams, Donald P. Little, Hermam
Landolt, Wael B. Hallaq, Eric Orsmby and Syafi'i Mabarif, all of whom, through their
lectures and seminars, have had a great deal of influence on me, more than they could
possibly imagine, especially in shaping my academic and intellectual perspectives and
attitudes.
I would also like to express my appreciation to the State Institute of Islamic Studies
"S yarif Hidayatullah", Jakarta and Indonesia' s Ministry of Religious Affairs who has kindly
provided me an opportunity to study abroad. My special gratitude goes also to Prof. A. h e r
Turgay, Director of the Institute, and Ms. Ann YaxIey, his administrative assistant, for their
motivation, kindness and support throughout the duration of my study at the Institute. My
thanks also go to the successive Directors of the McG.-IndonesiaHigher Education Project:
Prof. Issa J. BouIlata, Prof. HowardM. Federspiel, and Ms. Wendy Men; to the 1P.A. and
vi
O.T.O. Bappenas; and to Susan Szarnocki, Manager of the Faculty of Arts Computer Lab
(FACL), McGiU University, whose financial assistance during my years of study at Mcm
has been of invaluable help. I also owe profound gratitude to Mr. Steve Millier who very
kindly helped in the editing and proofreading of my English, Mr. Wayne St. Thomas, who
has also contributed greatly to my success in completing this work. Ms. Salwa Ferahian and
other staff at the Islamic Studies Library, for their help and encouragement. I would also like
to thank my friends and family in Indonesia, and to the staff at Cornell University Library,
who helped in making available to me some of the primary sources and other materials
necessary for my research. My gratitude also goes out to those whose spiritual
encouragement, suggestions and criticisms, through conversation and reading of earlier
drafts, have helped me in developing the ideas embodied in this thesis.
My deep gratitude goes especially to my parents, H. M. Satar Hap and H. Siti
Syamsiyah, without whose generous support it would have been impossible for me to come
to this stage of my career. Although they may not agree with what I have written in this
thesis, it is to them that I proudly dedicate this work. To my sisters and brothers, thank you
all for your help in making things easier for me during the accomplishment of my study.
Last but not least, I would Iike to express my deepest, biggest gratitude to my
daughter Nurd Habibah and my husband Yusuf Rahman for unfailing love and endless
sacrifice in their own special ways, not only with regard to this special task but also with
regard to the whole process of my study. To both of them, I owe my apoIogy for the loss of
important moments of intimate togetherness due to my preoccupation with finishing this
time-consrrming study.
NOTES ON TRANSLITERATION
The system of transliteration of Arabic words and names applied in this thesis is that
used by the Institute of Islamic Studies, McGill University, with a slight modification.
Consonants:
Vowels and diphtonl:
Short: 7 = a;
- Long: I'= a;
Diphtongs: $/ r ' I = ay 1 =aw
In the case of ti'mm6ri@a ( i ) his omitted, rmless it occurs within an iQZa where
it is written at.
Indonesian proper names of persons and places have been written as spelled in
Bahasa Indonesia.
viii
TABLE OF CONTENTS
ABSTRACT ................,.. ......... ...............*. ..... ....... ........... .. ........................ *.......
I & s m . ........ . . . . . .... . . ... . . .. . .. . . . . .. . . .. . . . . . . . . . . . . . . . . . .. . . . . . .. . .. . . . . . . . . .. . . . ... . . . . .. . . . . . . . . . . . . . . .
ACKNOWLEDGEMENTS ... . . .. . . . .... . . . . . . . . . .. . . .. . . . . . . . . .... . . . . . . . . . . . .
NOTES ON TRANSLITERATION ........C............+.......t.*.t.........t...+...............+
TABLE OF CONTENTS .... ... .... ... ...... ............. ............... .............................. ... *.
CHAPTER ONE:
NURCHOLISH MADJID'S LEE AND INTELLECTUAL FORMATION ....
A. Early Life and Education ................. ............. ............................... ......
B. Madjid's Involvement in the Islamic Renewal Movement ...............
C. Madjid's Works ........................ .. ..... .......... ..... ............................
CHAPTER Two:
NURCHOLJSH MADJTD ON MODERNIZATION FROM
AN ISLAMIC PERSPECTIVE ............... .... ..................................................
The Meaning of Modernization .................... ........................*...............
1. Modernization and Westemhation .............. ... ..... . .... ,.............. . .....
2. Modernization and Rationalization .. ..... ......... .... .............t...C........o.
3. Modernization and Seculariza t.i.on., ... ..... .. ......... .. . .. .. . ............
CHAPTER THREE:
CONTExruATION AND SUBSTANTIAI,T7,ATTON:
NURCHOLISH MADSID'S APPROACH TO ISLAM .............................. ... ...
A. Madjid and Neo-Modemism ..................... ........................................
B. Madjid's Method of @..Ed and His Reinterpretation of the Qur'h .
C. Madjid's Concept of Ihc1usivisrn and Religious Pluralism ...............
CONCLUSION .... ......*. .......... ........................ .... .*..*........................... . ...............
BIBLIOGRAPHY ...... . ........... .,. ........ ....................*...............
v
vii
viii
1Resume
INTRODUCTION
Islamic modernism in Indonesia took definite shape with the establishment early in
this century of Muslim organizations like the Muhammadiyah, Penis, S .I., and Mas yumi.
Men like K. H. h a d Dahlan, Hamka, K. H. Hasbi ash-Shiddieqy, M. Natsir, H. Agus
Salim, Abdul Moeis, and H.O.S. Tjokroaminoto rose to prominence through their activities
on behalf of these institutions and played significant roles as Muslim reformists.
However, the emergence of the so-called "Islamic renewal movement" is a more
recent phenomenon. It began in the early 19709, or more precisely after the coming of the
New Order era, and was the product of a much younger Muslim generation. In this period,
the issue of renewal or modernization began to be discussed among Muslims with much
greater intensity than ever before; hence the movement marks the most radical development
in Islamic religio-political thought in Indonesia since then. The renewal or modernization
movement seeks to reformulate in general terms the fundamental Islamic doctrines regarding
God, man, and the universe, and their relationships to each other in the light of the new
political realities of the Indonesian state.
The first attempt at acompnhensive examination of different facets of modernization
was made by Nurcholish Madjid, who is popularly known in hdonesia by his traditional
nickname "Cak Nut? . Madjid, who was born in Jombang, East Java on the 17th of March
1939, gave the first formal expression to ideas of Islamic renewal in his writings entitled
bModemisasi ialah Rasionalisasi, bukan Westernisas?'* and 'Keharusan Pembaharuan
t In Mimbar Demokrast' pandung. 1968); republished in his book Islam, Kernodeman &n
Keindonesiaan (Bandung. Mizan. 1987), pp. 171-203.
"Fathimah, Introduction, " 2
Pelnikiran Islam dan Masalah Integrasi Urnmat.'" These writings date from 1968 and 1970
respectively, when he was president of the HML (the Muslim Student Association), the
largest and the most influential student organization in Indonesia. Through these works and
o h tha t followed, Madjid has tried to eliminate the prevailing misconceptions and
confusion among both Muslims and non-Muslims regarding the subject of modemization.
He has expressed deep concern over the accusation leveled by the New Order government
to the effect that Muslims constitute a barrier to modernization, an attitude which explains
in part the limitations placed to this day on their role in parliament and other political
spheres. However, he has been more concerned about the attitudes of Muslims themselves,
particularly Muslim leaders, who were of the opinion that accepting the modernization
agenda would mean putting Islamic teachings and values at risk and that they must therefore
be challenged. Madjid believes that modernization is not only indispensable for Muslims, it
is also a historical necessity and an inherent element in Islam itself. However, although
development and modemization were necessary at one time as a means to overcome the
crisis in the nation's politics and economy inherited by the Soekarno regime, the inevitable
implications of the process caused severe controversies. Consequently. modernization has
ofken been used as a pejorative term that has created much misunderstanding^ Yet,
modernization, according to Madjid, is actually only a different expression and articulation
of formulated theology and traditionalfiqh.
Madjid's work can also be viewed as an effoa to provide an Islamic response to the
challenges of modem times in the context of Indonesian culture, a subject which has in turn
'In Nurcholish Madjid, et al.. Pembakluan Pemikitm Islam (Jalrana: ldamic Research Center,
1970);r epublished in ~ a d j i dI,s lam, Kernoderenun &n KeindonesiMn, pp. 204-2 14.
"Fathimah, Introduction, " 3
been of significant interest to many scholars, both Indonesian and non-Indonesian. However,
an epistemological probIem often arises when Islam addresses itself to the concept of
modernization: Which kind of methodology is the most appropriate to interptet the Qur'h
or Islamic teachings as a whole? While the Muslim political parties were still focused on
ideological issues rather than on practical programs, Madjid and his associates in the HALL
devoted considerable discussion to the need for these parties to adopt a more rational and
practical policy. He came to adopt the so-called contextual or substantial approach in which
empiricist and positivist interpretation played a major role, a decision which prompted much
criticism? For Madjid, this new approach of understanding Islam constitutes the key to
designing a more pertinent role for the faith in its encounter with globalization and
modernization.
Since his fist writings appeared, Madjid's intellectual reputation has steadily grown.
William fiddle sees Madjid as a Muslim thinker who has inspired the development of
modem Islam in Indonesia His ideas have raised considerable hope for the revitalization of
the Muslim community in Indonesia and for better solutions to the prolonged conflict
between Islam and the state, and more specifically, to the problem of tolerance among all the
believers.'
For the most part, the fundamental challenge to the efforts of Madjid and his
IMadjid. lslum, Kernodeman don Keindonesimn, p. 201. See also Wiiam Liddle,
'Modernizing Indonesian Politics," in Liddle, ed., Political Partici'on in Modem In&nesia,
Monograph Series no. 19 (Yale University of Southeast Asia Studies. 1973). p. 182.
William Liddle, "Media Dakwah Scripturalism: One Form of Islamic Political Thought and
Action in New Order Indonesia," in Mark Woodwacd,ed., Toword a Ncw Paradigm: Recent
Developments in lhdonesionlslamicT hought e :a U v e , 19 96). pp. 323-356.
Its Indonesian version is published in "Skripturalism Media Dakwah: Satu Ben& PemiLiran dan
Aksi PoIitiL Islam Masa Orde BaW in UIwnul Qur'm, vol. 4, no. 3 (1993). pp. 53-65..
"Fathimah, Introduction," 4
associates to reinterpret IsIam in the context of socio-religious and political change in
Indonesia has tended to come fiom the so-called neo-revivalist or neo-fundamentalist
groups! The neo-revivalist groups, who express their views in such organs as Media
Dakwah, have launched sharp attacks on Madjid. Accordingly, Madjid has, in his writings,
also warned against the danger of fundamentalist attitudes to religious life6 The intellectual
references of modernist Muslims like Madjid and his supporters are more often the figures
of Ibn Taymiyya, Muhammad 'Abduh, M@ammad IqbSil, and Fazlur Rahman rather than to
Mulpmmad ibn 'Abd al-Wahhib, Abii 'I-Atli' Mawdiidi, and Sayyid Qqb. This is primarily
due to the reformist character of the former group whose obsession was to regain what they
believe to be the truly Islamic way of life in a world increasingly dominated by Western
culture.
For these reasons, this thesis will focus on Nurcholish Madjid's attempt to renew
modernist thought, who has achieved remarkable prominence as a voice for Muslims on the
issue of the modernization of Islam and its application in modem Indonesia. It will examine
the influence and role of Madjid in stirring Muslims to undertake reform and adapt Islam to
Indonesian needs. This focus on Madjid is justified by the following considerations.
Nurcholish Madjid is, at present, the most vocal and articulate Mush scholar in Indonesia.
His thorough mastery of the traditional klamic sciences (sl-'uliin &&'jya) as well as his
expertise in the "secular" or modem sciences (al-'ulzkn & ' . a ) make him a more
authoritative spokesman on modern Islam in Indonesia than most other hdonesian scholars.
'Budhy Munawar-Rachman, "Berbagai Respon atas Gagasan Pembaman." in U f d Qur'm,
vol. 4, no. 1 (1993), p. 57.
See Liddle, " W a Dakwah ScripturaLism,'*
"Fathimah, Introduction, " 5
although Madjid's ideas, which have always been controversial in Indonesia, were fust
expressed almost thirty years ago, they are still relevant to the current social, political, and
cultural changes in Indonesia.
Madjid ha also attracted increasing attention in both Indonesia and the West. There
are several works by Indonesian and non-Indonesian writers which touch upon his thought.
to a gnater or lesser degree. These include English's studies, such as Muhammad Kamal
Hassan's Muslim Intellectual Responses to "Nav 0rder"Moderniultion in Indonesia,' Greg
Barton's "Indonesia's Nurcholish Madjid and Abdurrahman Wahid as Intellectual Ulama:
The Meeting of Islamic Traditionalism and Modernism in Neo-Modernist Tho~ght,"a~nd
"Neo-Modernism: A Vital Synthesis of Traditionalist and Modernist Islamic Thought in
I~donesia,"~K anl Stembrink's "Nurcholish Madjid and Inclusive Islamic Faith in
Indone~ia,"'~A nd William Liddle's "Media Dakwah Scripturalism: One Form of Islamic
Political Thought and Action in New Order Indonesia,"" as well as his "Improvising
Political Cultural Change: Three Indonesian case^."^ Among the Bahasa Indonesia works
that have appeared on this topic are Fachty Ali and Bahtiar Effendy's Mermnbah Jalm Baru
IslamSu Endang Saihddin Anshary's Kritik atas F a h dan Gerakan "Pembaharuart " Drs.
'Kuaia Lumpur: Dewan Bahasa dan Pustaka Kementrian Pelajacan Malaysia, 1982.
' 1n Sludiu Islamika, vol. 2, no. 3 (1995), pp. 1-75.
In Islcun and Christian-Muslim Relations, vol. 8, no. 3 (October 1997), pp. 323-350.
'% G€ Speelman, ed.. Mmlims and Christians in Europe, Breaking New Grounds: Essays in
Honour of Jm Slonp (Kampen: Kok, 1993), pp. 2843.
"h Mark Woodward, ed., Toward a Nw Paradigm: Recent Dcvclopnrents in Indonesian
Islmnic Thought (Jkmpe: Arizona State University, 1996). pp. 323-356.
" In tndbnesicm Political C u l . Asking tk Right Questions, 4.. Jams Schiller (Athens:
Ohio University Center for Southeast Asia Studies, 1994).
"Fathinuih, Introduction," 6
Nurcholish ~ a d j i d :~~a rdoyo'sS ekularisasi dalam Polemik," H. M. Rasjidi's Koreksi
terhadap Drs. Nurcholish M a d t entang ~ekularisasi'a~n d Suatu Koreksi Lagi Bagi Drs.
Nurcholish Madjd,17 Daud Rasyid's Pembaruan Islam dan Orientalisme dalam Sorotan,'"
Abdul Qadir Dj aelani' s Menelusun' Kekelirum Pembahaman Pemikiran Islam Nurcholish
Madjid,lg Novianto's 'Neo-Modernisme Islam Indonesia: Studi Tentang Gagasan-Gagasan
Pembaharuan Pemikiran Islam Nurcholish Madjid,''20 Saifd Muzani's "Di BaIik Polemik
"Anti-Pembaruan" Islam: Memahami Gejala "Fundamentalisme" Islam di Indonesia,"*l and
articles on Madjid published in special editions of the journal Ulumul Qur'un and other
publications
Although these works have certainly contributed to a Wer understanding of Madjid' s
mainstream ideas, most of them, in particular the English studies, have focused their
attention on Madjid's ideas from sociological, political and historical perspectives. Few of
them have addressed Madjid's thought &om a theological point of view, focusing on his
elaboration of Islamic doctrine per se. While Indonesian language studies, on the other hand,
''Ed. Anzis Kleden (Jakarta: Pustaka Utarna Grafti, 1993).
%karta: Yayasan bangkit, 1972.
l7 Jakarta: DDII, 1973.
An under-graduate thesis at LAJN. Syarif Hidayatallah, Jakarta, 1993.
'I h Isfamika, no. 1 (1993)' pp. 126-142.
PUI~muQt ur'an, vol. 4, no. 1 (1993) and vol. 6, no. 3 (199% .T hese issues of the jomd
consist of responses to and criticisms of Nurcholish Madjid's renewal movement as well as general
review of it, See also a special colIection of actic1es from magazines and newspapers on himentitled
Cak Nur in Focus (Jakarta: Pustaka Paramadina, 1993).
"Fathintah, Introduction, ," 7
touched on theological issues, most of them presented these in a way that cannot be counted
as objective or scholarly since they contain partisan criticisms and accusations.
This thesis will be divided into three chapters. The first chapter will discuss
Nurcholish Madjid's life experience and intellectual formation, and his involvement with the
various intellectual movements, and his activities up to the mid-1990s. The second chapter
will present Madjid's ideas related to the concept of modernization from an Islamic
perspective, since the major part, though certainly not all, of Madjid's analysis is directed at
the clarification of problems connected with the concept of modernization. In this chapter,
his concept of modernization will be fully described and analyzed in relation to his ideas
about Westernization, rationalization and secularization, which are among the most
controversial aspects of his thought. In describing and analyzing these concepts, some
consideration will also be given to the relationship of Madjid's ideas with those of various
eminent scholars, Muslim and non-Muslim, and their possible influence and affinity to them.
In the final chapter of this study, the discussion will center on the problems of reinterpreting
Islam in the modem Indonesian context. Here, Madjid's neo-modernistic thought, his
contextual and substantial method of &tiid and of interpreting the Qur'ba,s well as his
theory of inclusive theology or religious tolerance and pluralism, in light of his commitment
to the idea of the universalism of Tslam, will be discussed. These topics constitute the most
important aspects ofMadjid's Islamic reformist thought and in dealing with these topics, the
thought of other contemporary Indonesian and non-Indonesian, Muslim and non-MusIim
scholars, will be touch upon considerably.
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