CHAPTER rn
CONTEXTUALIZATION AND SUBSTANTIALIZATION:
NURCHOLISH MADJID'S APPROACH TO ISLAM
A. Madjid and Neo-Modernism.
As was pointed out in the previous chapter, twentiethcentury Indonesia has seen the
emergence of a wide range of religious associations whose establishment had something to
do with the effort to provide an Islamic response to the challenges of the modem age. These
associations were predominantly regarded as an outgrowth of Egyptian modernist influences,
in particular the theories of MuQammad 'Abduh, in that they gave Indonesian Muslims an
ideological framework on which to fit their faith in the modem world.' However, according
to Nurcholish Madjid, as the century progressed, and particularly since the late 1950s and
1960s, these movements, including the Masyumi and the Muhamrnadiyah,' began to
experience stagnation and to lose focus. They no longer fimctioned .as reformmovements and
had lost sight of their original task, i.e., to promote necessary changes in the lives of Muslims
by continuousiy reformulating Islamic doctrines in the light of changing conditions. Instead,
See chapter 2, p. 55, s u p . For a more detailed account of these associations, see Deliar
Noer, The Modemist Muslim Movement in Indonesia 19061942 (Kuala Lumpur. Oxford University
Press, 1973); Harry I. Benda, The Crescent rrnd the Rising Sun: Indonesian Islam Undcr the
Japanese Occupation 1942-1945 (The Hague: W. van Hoeve, 1958).
Muhanrmadiyah leaders have indeed had to face this crisis of orientation. In fact, it was in an
attempt to redirect the original goal and the reform spirit of the Muhammadiyah's ideoiogy that
Amien Rais, as new chairman, established and formulated its programs. See his preface in M. Rusli
Karirn* ed., Muiramnzad&ah Dalum Kritikhn Komentar (Jakarta: C.V. Rajawali. I986), p. xi; idem,
"Gcrakan-Gerakan Islam hternasional dm Pengamhnya bagi Gerakan IslamIndonesia," in Prism,
no. ekstta, year 13 (1984). p. 37. See also M. Rusli Karim, 'Modus Baru Partisipasi
Muhammdiyah," in Karim, ed., Muhammadiyah Dalm Kn'tik don Konuntar, pp. 272-280 and
Umar Hasuim, Mtdummadiyah J a h Lurus, &tarn Tqdici, Dokwah, Kaderisasi dan Pendidikan:
KMiR clrm Terapinya (Surabaya: Bina mu, 1990), p. 187.
'%athimah, Chapter lll, " 96
as Madjid shows, they were trapped in so-called "ad-hoc programs"? focusing mostly on
Wlil@yyu (disputes) overfurd'iyyu (pheripheral) aspects of Islamic doctrines, in particular
those regarding the purification of ritual practices ('ibzda)),a'n d the emphasis on formalism
or afiqh-oriented style of thinking." At the same time, due to the fact that their ideological
orientation was out of touch with the political realities of the country at that b e , Muslims
were also overwhelmingly pessimistic about the future and what this would mean for the
religious life of subsequent generations." As Greg Barton explains:
' Madjid, idma, Dobrin &an Peradabian (Jakarta: Paramadina, 1992). pp. 374-375; idem,
Idam, Aguma Kewlunc~siaan: Membangm Trudisi &n Visi Barn Islam tndonesia (Jalata:
Pararnadina, 1995), p. 37; md idem, Tradisi Islam: Perm dm Fmgsinya &lam Pembangunan di
Indonesia (Jakarta: Panunadina, 1997). p. 112. See also Benda, The Crescent and the Rising Sun,
p. 48 and Fachry Ali and Bahtiar Effendy, Merambah Jalan Banr Islam (Bandung: Mizan, 1990).
pp. 131-133.
What Madjid mans by the term 'ibida here is its specific meaning, i.e., that division of
Islamic law comprising the ritual aspects or what is often called as 'ubiiiiya or 'ib* ma444 not
its wider sense. Madjid, Islam Doktrin don Perahban, pp. 57-58. See also G. H. Bousquet,
'"IbidZt," in EP, vol. 3, p. 647.
' See the interview with Madjid entitled "Menatap Masa Depan Islam," m Ulumul Qur 'on. vol.
5, no. 1 (1994). pp. 54-61, republished in Madjid. Dialog Keterbukaan: Anikulad Nilai dulam
Wacana Sosial Politik Kontemporer, Edy A. Effendi, ed. (Jakarta: Paramadina, 1998), pp. 107-124,
henceforth cited as Dialog Keterbukan. See also Madjid, "Menegakkm Faham AhlusSmah Wal-
Jvnaah "Baru"," in Haidar Bagir, ed., Sutu Iskm Sebuah Dilem (Bandung: Mizan, 1988), p. 27;
idem, Islam, DoMn don Peradaban, p. 235ff, idem, Bilik-Bilik Pesantren: Sebuah Potret
P e j u l ~ (~ ~J t U Pa ramadina, 1997). pp. 8-16 and 70; idem. 'Imam Syafi'i. Peletak Dasar
Metodologi Pernabaman Hukum dalarn Islam", which is a pceface to an Indonesian edition of
M~ammadIb n Idds al-ShifiTs Al-Risalolr (Jakarta: Pustaka Fudaus, 1986), p. xiii
Madjid, Trodisi Islam, pp. SO and 1 IS. See also his 'The Issue of Modernization a m g
Muslims in Indonesia: from a Participant's Point of View." in Ahmad brahim, Sharon Siddique,
Yasmin Hussain. eds., Readingson Islam in SoutheastAsiu (Singapore: Institute of Southeast Asian
Studies, 1985), and the discussion in chapter 1 of this thesis, pp. 22ff, supra. See also Fachry Ali
and Bahtiar Effendi. M e d h Jalan Baru Islam (Bandung: Mizm, 1986), pp. 1 17-1 18. Cf. Taufilr
AWullah, "The Formation of a New Paradigm? a Sketch on Contemporary Islamic Discourse," in
Mark Woadwatd, ed., Toward a N m Paradigm: Recent Developments in Idbnesim IsIrunic
Thought (Tempe: Arizona State University, 1996). pp. 47-53.
''Fathimoh. Chapter Ill. " 97
In the late 1960s, Indonesian modernism had largely lost the dynamism,
imagination and creativity that had so characterized it in the pre-war period.
Instead, the virile intellectual movement that had so challenged Traditionalist
lslam only several decades before had become bogged down in its own
tradition. Modernist leaden such as Muhammad Natsir, who in their youth
had displayed great agillty of mind in their desire to advance Islam, had
become somewhat bitter old men wearied by long years in opposition?
For Madjid, disputes over the finufinuYjya and the fiqh-oriented issues were
undoubtedly significant, but their overemphasis, in particular those relating to formal-legal
and normative aspects, had the effect of inducing a certain theontical sterility and
repetitiveness within the discipline; indeed, in his eyes, the endless pursuit of the issue has
resulted in an analytical cul-de-sac.' This fod-legalistic and normative focus, according
to Madjid, has had the effect of reducing Islam to a matter offiqh or more specifically to one
of 'I'bida (formal religious rites), so that all that is left is "religious symbolism" or '"formal
pattern of spiritualism.'* He points out that this debate over shui's'' and 'I'bidain Indonesia
Greg Barton. "The International Context of the Emergence of Islamic Neo-Modernism in
Indonesia," in M.C. Ricklefs, ed., Islam in the Indonesian Social Context (Melbourne: CSEAS
Monash University, 199 I), p. 75. See also WilliamLiddle, "Media Dakwoh Scripaualism: OneFonn
of IsIamic Political Thought and Action in New Order Indonesia," in Woodward, ed., Toward a New
Paradigm, pp. 323-356.
a Madjid Islam, Kernodeman dm Keindonesiaan (Bandung: Mizan, 1989), p. 255; idem,
Islam, Agam Kewnusiaan, p. 38.
This is Madjid's general critique of Islamic religious practice in Indonesia, which to a large
extent is the result of the traditional system of the Islamic education offered in the madrosas and
pesantnns. These institutions were strongly influenced by increasing contact with Muslims in
Saudia Arabia as a result of the pilgrimage, and in particular those 'dm3 who were folIowers of
M-adibn 'Abd al-WahhZb, eponymous founder of the WahhZbl school. Madjid, Islm A g m ~
Kemunusiarm, p. 32, and idem. Bilik-Bilik Pesantren, pp. 93-94. The same critique was directed by
Harun Nasntion at the tditionalfiqh-oriented curridurnof the 1A.I.N.s (State Institutes of Islamic
Studies) throughout Indonesia, a position which led in 1973 to his proposing a new curriculum, one
more comprehensive in nature. See Refleksi Pemburuan Pemikiran Islam: 70 Tahun Harun
N d o n (Jakarta- LSAF, 1989). p. 42 and Saifal M d ,'W u'tazilah TheoIogy aud the
Modernization ofthe Indonesian Muslim Community,'' S d i a Islamika, vol. 1, no. 1 (1994), p. 104.
to The tenn shd's here is employed differently from the term ShmTca(c apital S) and used
interchangeably with the termfiqh. See Madjid, Islam, Dobrin dm Percldaban, p. 255. ff. Ipaz
"Fathimah, Chapter LU, " 98
has been going on for such a long time that it has sapped the C2"oif 't he energy needed
to focus on the more critical problems of the urnma? In the Indonesian context of the time,
especially after the establishment of the New Order, the real issue was how Islam or Muslims
could play a proper and realistic role in the national development program and how universal
lslamic values could be translated into the specific socio-economic, political, and cultural
values of the nation. For Madjid, this role and the effort of translating the universal Islamic
values had to reflect the notion, expressed in the Qufk and widely believed by Muslims,
that Islam is a religion for aU humanity (Nmatm Ii 'I- 'rS;I&) (Q. 34:28 and 2 1 : lO7)."
In light of the circumstances outlined above, ~ a d j i d k ~ ~ ethsatt ist w ould be more
appropriate, if not imperative, for Muslim leaders to move beyond these issues and address
problems of a wider theoretical interest and greater significance to the c m n t social and
political conditions of the Muslim community. Madjid suggests that this may involve
attempting to arrive at a new understanding of Islam, especially in regard to the principal
Isiamic injunctions regarding the relationship between God, h w d and the ~niverse.~
Goldziber and Joseph Schacht, "FiI@," in Ep. vol. 2 pp. 886-89 1.
Cf. Madjid, Bilik-Bilik Pesantren, pp. 8-9. In an anecdotal statement, Madjid asks in a
nthoricd fmhion why these matters of (formal) 'ib&,especially those concerning ~ ~ 4s6al':t,
pvm, and other matters relating to Gad-man relationship, have not been definitively answered after
more than fourteen centuries of debate. Such a concern was also echoed by other thinkers, see, for
example, Awad Bahasoan's discussion in "GeraLan Pembharuan Islam: Interpretasi dan Kritik,"
Prism, no. ekstra, year I3 (1984), eqecialIy p. 114.
l2 See Madjid "Suatu Tatapan IsIam terhadap Masa Depan Politik Indonesia," in Prima, no.
ekstra, year 13 (1984), p. 16 and idem, Islam Agama Kernanusiclcu~p, p. x, 44 and 74-75. See also
Abdurrahmaa Wahid m his 'Massa IsIam ddam Kehidupan Bemegam dm Berbangsa," in P r i m ,
no. ekstra, year I3 (1984). p. 5. See also M o h d Sobary, Diskurms Islam Sosial: Memuhami
hnm, Mencan' Sofusi (Bandung: Zaman Wacana Mulia, 1998). pp. 53-56.
l3 Madjid. Islam, Kernodeman &n Keindonesiaan, pp. 66, and 21 1-212; idem, Islam, Dokhin
dim Peradaban, pp. 575612. See also Ali and Effendy, Merambcth Juhn Bum Islom, y. 297.
"Fathimah, Chapter Ill, " 99
However, no such attempt can be made without first establishing how to go about this task.
For Madjid, this involves applying or "adopting"** a proper method of ijtihrEi and
reinterpretation of Islamic doctrines. In the Indonesian context, this has always posed a
problem given the comparative lack of involvement of Muslims in the modernist debate,
including the Muhammadiyah. In Madjid's view, this absence can be explained by the fact
that the prevailing approach of the earlier modemist movements, as shown earlier, was far
more concerned with the so-called fiqh-oriented interpretation of Islam, focusing on such
narrow topics as the formal '~'bidaan d verbal kal'.." Hence the new understanding of Islam
that Madjid proposes can simply be described as that of an Islam which is beyond the
boundaries offiqh or &&'a convictions.
However, one should not be misled by Madjid's obsession with this proposal, as
some people have been,16 and accuse him of ignoring the shdCa and the unquestioned
necessity for Muslims to apply the religious commands as formulated in the law.'' Madjid
l4 The term "adopting" is used particularly to emphasize that Madjid is not actually proposing
a completely new method of understanding Islam, but instead the revitalization and renewal of
. principles that had been put forward earlier by previous reformist, Iike Caliph 'Umar ibn al-Khattiib,
Ibn Taymiyya, M@ammad 'Abduh, Fdur Rahman, aud Indonesian 'ul'i'who follow their
traditions, like Abdul Hamid Hakin fiom Sumatra, Mukti Ali, Hanm Nasution, Munawir S j M ,
etc.
Is Madjid, Dialog Keterbukaan, pp. 1 1 1-1 17 and 1 19; idem, Bilik-Bilik Pesantren, pp. 1546.
Cf. Richard C. Mamh, Mark R. Woodward, and Dwi S. Atmaja, Dcfcndcrs of Reason in Islam
(Oxford: Oneworld, 1997). p. 148.
I6 See, for example, critiques launched by Media Dakwah in its editorial report "Nabi Gagal
Menjalankan Missinya? Menguji Pemikiran Nurcholish," (December 1992). p. 41.
" See for instance Madjid Dialog Keterbuh, pp. 1 11422. It is interesting to note that
JalaIuddin Rakhmat @. 1949), known as a Sbi 4 propagator in Indonesia and whom Muhammad
'haduddin 'Abdulrahim considers as favouring a line of thinking opposite to that of Madjid, has
also faced a similar accusation (being ignorant of the ritual aspects of Islam). See Rakhmab Islam
Alternutif @andung Mzan, 199 1). pp. 15-27 and 48.
"F'athimuh, Chapter m, " I00
is careful, in fact, never to undervalue the significant position of the orfiqh within
the whole framework of Islamic tradition, nor does he ever discredit those Muslims who
devotedly perform its injunctions. Madjid himself frequently implies in his writings that the
shdca orfiqh is comprised of fundamental teachings of Islam, the ignorance of which can
result in an imperfect attachment to Islam as one's faith." In line with Abdurrahman Wahid,
Madjid even declares that fiqhlsbaZ'a is actually the central component of Islam, and that
an effort to implement its provisions is the same as trying to understand the religion itself."
However, such an understanding offiqh or and the necessity of a Muslim's devotion
to it, as Madjid argues, can only be justified on the condition that it constitutes the result of
a committed effort at undertaking a proper interpretation of Islamic doctrines as laid down
in the Qur'h and fledit, their two basic sources. This also implies thatfiqh cannot be
formulated or implemented in an adequate manner before the principles of i/ihid and
Islamic understanding have been properly established." Furthermore, in stating that as a true
Muslim, one should observe Islam beyond the minimum standards set by the shmt%, Madjid
seems to imply nothing more than calling Muslims to treat Islam as much more than a
I8 See Madjid's discussion on the relation between h i h and 'r'bs'da in his Islam, Dobrin &n
PernAnhan, pp. 57-7 land 246-347.
l9 See Madjid Iskrm. Dubin don Perdaban, pp. 59-60 and 255; idem, "Sejarah Awal
Pe~~yusunmda n Pembhan Huhm Islam," in Budhy Munawar-Rachman, ed., Kcntektualisasi
Down Islam hion Sejtzrah (Jakarta: Paramadina. 1994). p. 239; and idem, Bilik-Bilik Pesantren,
p. 1s. Cf. Abdutrahman Wahid, 'UenjadiLan HuLYm Islam Sebagai Penunjang Pembangunan," in
Prism, no. 4 (August, 1975), pp. 53-62; republished in Agum &n Tmtmgan Zrrmcut, Pilihan
Adkd Prismo 2975-1984 (Jalauta: WEST 1985), pp. 63.
In this case, Madjid strongly suggests that madrmahs or pesantrens should begin to give
priority or a similar emphasis also to the disciplins of tnfsii. in their curricdum to balance the
attention given to issues offiqh. See more details on this in hk Bilik-Bilik Pesantren, pp. 8-13.
"Fathimoh, Chapter Ill," I01
nligion containing a package of rigid rules and personal ritual obligation ( 7bZda)a).ZF1o r
Madjid, it is clear that Islam is a holistic system of faith in which no distinction exists
between the world of individual worship and that of socioelhical awareness, or between its
esoteric and exoteric aspects, since the fundamental nature and basic goal of 'r'bgdde and
daZCa are the same as that of Islam itself, i.e., to create a prosperous and harmonious life
for the c011ltaUty by commanding the good and forbidding the wrong (d-amrbi d-ma
wa a[-nahy 'an al-m&ai).l2 It may after all be intended to encourage Muslims to reinterpret
the Qur'l and Ha&,& beyond their specific or literal meaning, which latter were favoured
by the traditionalist 'ufamgand firqabit More importantly, it might be aimed at stimulating
Muslims to think and treat these Lslarnic teachings in terms of what Fazlur Rahman calls the
"weltanschauung" (world-view) of Islam or in terms of the ethico-religious concept of the
Qur'k, to use Toshihiko Izutsu's paradigm? For Madjid, this would inevitably compel
Muslims to come to terms with the theoretical and practical efforts to solve social problems
resulting from the globalization process of the contemporary age by, for instance, developing
a theological basis for discussion of such issues as pluralism, tolerance, egalitarianism, and
democracy.
Therefore, beginning in the 1970s but especially in the last two decades, Madjid has
Madjid, lslarn, Kerndennun don Keindonesim, p. 244; idem, Dialog Keterbukaan, p. 122;
idem, Bilik-Bilik Pesuntren, pp. 14-15; and Wahid, 'Menjadikan Hukurn Islam," pp. 74-79. See also
Facbry Ali's comment on this in his preface to Dialog Keterbuhm, entitled "btelektud, Pengaruh
PemiLiraa dan Linghmgannya: Butir-butir Catatan untuk Nurcholish Madjid," p. xxxvii.
Madjid, Islam, Dobin dan Perodnban, pp. cvi and 563471.
t, See Madjid's elaborationo n this in his Tandangan hniaa l-QurYiinA: jaran tentang Harapan
kepada Allah dan Seluruh Ciptaan," in Abmad Syafi'i Mabarif and Said Tuhuleley, eds., Al-Q&Zn
dmr Tmrtmgm Modamites (Jogyakarta: Sippress, 1990). pp. 1-10. See also Rabrnsn and TosWo
htsu in their respective books tslam cmd Modernity (Chicago: Chicago University Ress, 1982) aad
Ethico-Religious Concepts in the Korm (Montreal: McGill University Press. 1966).
"Fathimah, Chapter Ill. " 102
been taking part in an effort aimed at shaping a new religious approach -one that avoids Ult
formal-legalistic and scripturalistic understanding of Islam and instead places an emphasis
on the general spiritual, ethical andcontextual understanding of the Qm'k and Ha&& Such
an approach, according to Madjid and his colleagues, should enable Muslims to apply the
universal values of Islam in the cultural and historical context of Indonesia for the purpose
of creating a better societyu
Because of this special, stronger and more serious emphasis on the need to employ
a new method of ijiMtfin understanding the messages of the Qur'k and Had& it can be
said that Madjid's movement of Islamic reform under the Indonesian New Order is
significantly different in character from those that prevailed in earlier decades. The
differences are so char that his initiative has been referred to by a name that distinguishes
it from earlier movements. This new name is "neo-m~dernism,"a~n d Taufik Abdullah has
indirectly suggested that it represents the emergence of a "new paradigm" in Indonesian
Islamic discourse."
The term neo-modernism was first introduced by Fazlur Rahman to characterize his
own distinctive call for Islamic rehation. In Indonesia, it was in fact Rahman himself who
introduced the term and its principles when he visited the country at the beginning of the
1970s. It grew in influence and popularity, however, when a number of Indonesian students,
" See Mark
in John Esposito,
University Press,
Woodward's account of Madjid's role in this aspect in his "Nurcholish Madjid."
ed., The OMord Encyrlopaedia of the Modern Islamic World (New York: Oxford
1999, pp. 254-255.
"See Ali andEffendi, Merombah Jalm Barn Ishm, p. 175; Bahasoan. "Getakan Pembahatuan
tlam," p. 125; Greg Barton, "Neo-Modernism: A Vital Synthesis of Traditionalist and Modernist
Islamic Thought in Indonesia,'* in Shrdia Islamika, voI.2, no. 3 (1995), p. 65.
" See his sbirrmlating articIe "The Formation of A New Paradigm," pp. 47-88.
"Fathimah, Chapter Ill, " 103
. who are now among the most prominent Muslim intellectuals in the country, came back from
Chicago after pursuing their graduate studies in the mid49 80s .n Nurcholis h ~ a d j iwdas one
of these and may be said to have made the most siflicant contribution in promoting this
new approach of neo-modemism. He has from the beginning been the most authoritative
spokesman for the movement and is seen as a particularly controversial figure who, with his
organization Paramadina, has brought the discourse of neo-modernism onto the national
level.
However, although the main thrust of the neo-modemist movement is to offer a new
paradigm both in understanding the theory of ijihfd and in reinterpreting the Qur'k and
Ha&& as the main sources of Islamic doctrines, and although the movement has gained
considerable popularity in Indonesia, ncent developments in both these fields --among
Muslims and non-Muslims alike- have failed to engage the theoretical foundations of the
neo-modernist approach set forth by Rahman. Many Indonesianists, as Mark Woodward
comments, seem to have been unaware of the significance of Rahman's influence and his
The conncetion is even more striking given the fact that Madjid and his other Indonesian
colleagues trom Chicago, such as Ahmad Syafi'i Ma'arif @. 1935) and Amien Rais, had enjoyed a
close acquintance with Rahman who at that time semd as professor and, for Madjid as his thesis
supervisor. Some years after the return of these students fmm Chicago, a special national conference
focusing solely on Fazlur Rahnul's thought, for instance, was held in Jakarta in 1988. However, this
priviledged acquintance with Rahman, as the Chicago students had. was not the sole precedent for
the popularity of this new movement of thought Barton for instance emphasizes that the genesis of
neo-modernism in Indonesiacan in fact be traced back to the inteltectual activities of Ahmad Wahib
(1942-1973), Moldi M, Djohan Effendi @. 1939), and Dawam Rabardjo, in Yogyakarta in the mid-
1960s. See Barton, "Neo-Modedemism," pp. 9-1 I; Ali and Wendy, Merambah Jafan Bum Islam, p.
132; see also Ahmad Wahib's book Pcrgoloknn Pemikiran Islmn (Jakarta: LP3ES. 1988). Also,
besides the above mentioned names, many other Indonesians whose ideas bear a similarity to
Madjid's approach are to be included in the attribution of this movement.They are primarily to be
found in figures like Hmn Nasution (19 l8-1998), lbrabim Hosen, Munawir Sjadzali (b. 1940).
Abduffahman Wahid (b. 1940), Masdar MasCudi, and others among the younger generation of
Muslim intellectuals. For a pnlimiaary overview of some of these figures, see Muhammad Azbar.
Fiqh Kontemporerdalam Pmulangan Neo-modemisme Islam (YogyaLarta: PPstaLa Pelajar, 1996).
"Fathimah, Chapter III," 104
contribution to the emergence of this new school of thought within the Indonesian Muslim
community in the late 1 970s and the first half of the 1980s One wonders at the reason for
this omission. Was it caused by a lack of interest in or an appreciation of Rahman's ideas in
general and neo-modernist approach in particular? Or was it due to an assumption that there
was little theoretical substance to the movement's agenda? In all fairness, of course, there
is hardly any reference either in Arab-Islamic political discourse to the phenomenon of neo-
Rahman's influence, in fact, is greater in Indonesia than anywhere else in the
Muslim World. Its role in changing the character of Islamic discourse there is noted by
Robert Cribb, who comments that "although Indonesian has been strongly influenced in the
past by currents of thought from the Middle East, Indonesia itself is the intellectual center
of a major new school of Islamic thought which has been called neo-modernism."w
Furthermore, although in recent years Madjid and his associates have been referred to by
other names, such as perennialists3' Barton and Abdullah Saeed insist that the term neo-
Woodward, 'Talking Across Paradigms: Indonesia, Islam, aad Orientalism," in idem, ed
Toward a New Paradigm, p. 14. William Liddle and John R. Bowen in his most recent discussion
of the new approaches of Islamic jurisprudence in the Indonesian New Order, including that of
Madjid, for instance, never ever mentions the term "neo-modernist!' See Lid& "Media Dakwah
Scripturalism," pp. 323-356 and Bowen, "Qur'k, Justice, Gender: Internal Debates in Indonesian
lrlamic Jutisprudence," in History of Religions, vol. I, no. 38 (1998). pp. 52-78.
a Although Woodward does admit the significant influence of Rahman in the development of
the neo-modernist movement in Indonesia, he himself apparantly prefers a employ the term "nee
modernism," not as a universal paradigm as Rahman had intended, but rather as "a distiactively
hdonesian theology." See his 'Talking Across Paradigms," p. 4. Cf. Barton, b'Neo-Modernisrn," p.
64 n, 3 and p. 65. n. 4.
" Robert Cribb and Colin Brown, Modem Indonesia: A History Since 1945 (New Yo*
Longman Group Limited. 1995). p. 159.
1\5 Romaruddin Hidayat shows, Madjid's Islamic inclusive and plumbtic ideas have
basically drawn on theories ofperennial philosophy of Frithjof Schuon and Seyyed Hossein Nasr.
See Hidayat, "Schom, Nasr dan Cak Nur," in lllwnul Qur'rm, vol. 4, no. L (1992). pp. 84-86; idem
aad Mubarnad Wahyuni Nafis, A g m Mara Depan: Perspektif Filsafat Perennial (lekaaa:
Paramadina, 1995), p. xii. See also Budhy Munawar-RaEhrnan, '*face,'' in idem, ed.,
"Fathimah, Chapter 114" 105
modernism is still an accurate and usefbl one to describe the character of Madjid's
movement:" In addition, although in his writings, Madjid himseff seldom refers specifcally
to the ideas and works of RahmanTu preferring instead to cite Ibn Taymiyya whom he openly
declares to be the main inspiration of his thought, Rahman's influence remains obvious, and
not the least in light of the fact that it was through Rahman that Madjid came to appreciate
the significance of Ibn Taymiyya Therefore, although it is not the only perspective that can
be used to explain Madjid's thought, neo-modernism is theoretically the most relevant one.
Tidak ada komentar:
Posting Komentar