B. Madjid's Method of gtihzdand His Reinterpretation of the Qur'b.
Madjid has made it clear that the issue of the reconstruction of the historical heritage
of Llam in response to the modern times is one of the most crucial tasks facing Muslims of
today. But the anticipated reconstruction has to be based on the primary sources of Islamic
tradition, that is, the QW'M and @adii%. Madjid believes fuahermore that in order to
reconstruct Islamic tradition, there must fmt be developed an adequate methodology of
~ t ~ i d a annd ap proach to reinterpretation which can be used to understand properly the
message of the Qur'Zn? Although Mush reformists have addressed this question, they
. . . . . .- - - - - - -
Kontekstualisasi Dokrh Islam dolam Sejarah (Jakarta.. Panunadina, 1994), p. xvi. Cf. Madjid's
discussion of "Pascarnodernisme dan Dilema Islam di Indonesia," in Islam, Aganuz Kmuunusiaun,
pp. 108- 119.
Barton, ' Weo-Modernism," p. 65; M. Syafi'i Anwar, "Sosiologi Pembman Pemikiran hlam
Nurcholish Madjid," Ulurnul Qur'an, vol. 4, no. 1, (1993), p. 48; and Abdullah Saeed, bbli,tibs'dand
Innovation in Neo-Modernist Islamic Thought in Indonesia," in Islam and Christian-Mwlh
Relations, vol. 8, no. 3 (199'7). pp. 279-295.
a The only work of Madjid which gives direct and specific reference to and appreciation of
Rahman is his article "Fazlur Rahmgn dan Rekonstruksi Etika al-Qur'an," in Islamih, no. 2 (1993).
pp. 23-28.
Madjid, Islam, Doktrin don Peradnban. pp. 576-579. However, not all exegetes or
henneneuts -Muslim or non-Mush- believe that the theory of interpretation should discuss
epistemoIogica1 questions. Hans Georg Gadamer, for instance, has been fighting against the
"Fathimah, Chapter m, " I06
have not yet been successN in developing this methodology? Madjid suggests that most
methods of #tibidand scriptural interpretation which were introduced by traditionalists and
fundamentalists are insufficient for the task of extracting the fundamental meaning of the
Qur'k. Instead, they result in unfair and inadequate interpretation of the text either by
foUowing the rigid and dogmatic formulations of the classical Islamic tradition or by holding
strictly to the textual meaning of the Qur'iin while ignoring its contextual meaning, which
is in fact its most relevant a~pect?M~a djid contends that this attitude has taken Muslims in
the wrong direction, producing a partial and superficial understanding of the whole Qur'iinic
message. On the other hand, he also criticizes the methods of the earlier modernists and calls
for a return not only to the Qur'in and the Hadth, but also to the ciassical Islamic tradition
as the twin basis for determining Islamic social and religious pra~ticesA.~t the same time,
he offers an alternate approach to ijtthidand Qur'kic interpretation, which is often called
a contextual or substantial method?*
imposition of the method. According to him, a text will "discIose its meaning to the readers since
the disclosure of the text's meaning, in fact, should be appreciated as an example of truth
manifesting itself and not as a d t of t&e more or less successful application of sophisticated
methods!' See, W a r G . Jeanroisd, ~~edogr'ciulnln ienrutics, Dcvrloytttet~tc vui Signijicuncr
(New York: Cross Road Publishing Company, 1991), p. 9.
3s In this case, however, Madjid distinguishes the effort of Fazlur R a h m in trying to formulate
a systematic method of Qur'ihic exegesis, a method which he follows in many respects. See Madjid,
"Fazlur Rahman clan Rekonstruksi Etika al-Qur'an" and Rahman, Islam rmd Mod;emity.
MMadjid,"Konsep Asbab al-NtlZU1, RelevansinyaBagi Pandangan Historisis Segi-Segi Terkntu
Ajaran Keagamaan," m Munawardachmao, ed., KontekstwIls~sDi oknin I s h& lam Sejarah, p.
27.
" Madjid, 'Saya Cembum dengan Pak Roera," in Madjid and Mohamad Roem, Ti& u&z
Negara lslnn: Sumt-Surat PolitikNurchIish Mdjid-Mohamad Roent ( J m Djambatan, 1997),
p. 51 and idem, Ishnt, Down dan Perdbttn, p. 597.
'' See Madjid, "Konsep Asbab aI-Nml," pp. 24-41; Munawar-Rachman 'Weface," in idem,
d, Kontekstuofisasi DoMn Is[am &lam Sejarah, pp. xiii-xxi. See also Waiam Liddle's attick
"MediaD clhvah Scriphualisrn" in which he characterizes Madjidas the "~ubstantialist'a~s, opposed
"Fathimah, ChapterZZJ" 107
This method, as Madjid implies, insists on the idea that the Qur'k and H a d i which
lay down the fundamental principles of Mam should be interpreted in the context of changes
in time and space. Therefore, central to an understanding of the contextualization and
substantialization of Islamic doctrines is the pivotal importance of historical accounts.
Madjid argues that such an approach is justified in virtue of the fact that it is in harmony with
the Qur'k as a historical text and even with Islam itself as a historical religiodg Inspired
by both Rahman's and Ibn Taymiyya's methods, Madjid sets out to show that the only
adequate way to interpret the Qur'k is to take into account the historical background and
contemporary setting of the Arab community before and while the Qur'k was being
revealed? In order to do so, the asba'b d-nd or shs'o al-ouzil (the occasions of
nvelation) must necessarily be taken into account. The asba'b d - n d , according to Madjid,
constitute "a concept, a theory or Wlnbar on the existence of the occasions of certain
revelations to the Prophet M@ammad, either in the form of a single verse (iya),t)w, o or more
continuous verses (iyit),o r even a chapter (ska)." What this essentially means is that there
must have been certain situational contexts for which a verse was reveded:' and a
knowledge of ash-b a l - n u c a n be used to understand the situational context of a given
verse which in turn enables one to determine whether its meaning is specific or universal,
to the "scripW-st", which is how he describes Media Dakwah (MD) or Dewan Dakwah Isiamiyah
Indonesia (DDU); and Saeed, b'&tihY and hovation!'
39 Madjid, "Konsep Asbab al-Nupll," p. 35; idem, Islam. Dokzrin don Peradabm, p. 358. See
also Rahman, "Approaches to Islam in Religious Studies: A Review," in Approaches to I h in
Religious Studies, Richard C. Martin, cd. flucsou: University of Arizona Press, 1985), p. 198.
" Madjid, 'Konsep Asbab aI-Nu&." p. 38.
'I Madji4 "Konsep Asbab aLNW," p. 24.
"Fat himah, Chapter m, " 108
and ultimately how it is to be applied in different situational context^.^
According to Madjid, the purpose for taking this historical background into account
is to enable one to infer and extract the basic principles and values that exist behind the
statements of the Qur'h. However, this process should be done in such a way that the
universality of Tslam remains i n t a ~ ti.n~de ed, Madjid, following CaIiph 'Umar,i s convinced
that the universality of the Qur'b is not to be found in its literal words, but rather in its
substantial meaning.u This is proved in his eyes by the fact that the Qur'in provides few
general principles (& W j y a ) ; the bulk of the Qur'in, in fact, consists of specific
comments and solutions to problems that the Prophet and his community encountered.&
Therefore, to prove the universality of the Qur'ih, the substantial meaning of its message
must first be arrived at. To do SOo, ne should generalize the specific cases and answers of the
Qur'k beyond the time and place of its revelation by differentiating between the goal or
ideal implied in the Qur'k, and the specific legal stipulation. Madjid also asserts that the
ideal morality of the Qur'bic message is more significant as a key for the interpretation of
the Qur'k?
Madjid presents yet another argument in favor of considering the historical context
42 Madjid, "Konsep Asbab d-Numl," p. 25; idem, 'Tidak Usah Muna€ik," in Dialog
Kererbukaan, pp. 134-135.
43 Madjid, "Konsep Asbab al-Nuzul," p. 30.
Madjid, "Konsep Asbab al-Nuznl," p. 3 1; idem, IsLun. Doktrin dmr Percrdcban, p. 36 I.
Madjid, 'Konsep Asbab aI-Nd," pp. 24 and 29.
Madjid, "Masalah Simbol dm S i m b o b cialam Ekspnsi Keagamaan,', in Mimawar-
Rachman. ed., Ko n t e ~ l i smDio krtin Islam &I' Sejurah, pp. 454455; and idem, "Komep
Asbab al-NumI," p. 35.
"Fathind, Chapter In. " I09
when interpreting scripture: this is the concept of abrogation (n&ikh and rnaas~Z&)~a' nd the
fact that the Qur'k itself was revealed in the Arabic language, the language of the place
where the Qur'k was revealed, and not in any other languages (Q. 42:7, 12:2, and 14:4).
However, for Madjid, the concept of language here should not be referred to narrowly as a
linguistic language, but also as a cultural language and a mode of thinkingu In this respect
Madjid quotes Abdullah Yusuf ALi's commentary on Q. 14~4:
If the object of a Message is to make things clear, it must be delivered in the
language current among the people to whom the apostle is sent. Through
them it can reach d mankind. There is even a wider meaning for "language!'
It is not merely a question of alphabets, letters, or words. Each age or people-
-or world in a psychological sense-casts its thoughts in a certain mould or
form. God's Message-being universal-can be expressed in all moulds and
forms, and is equally valid and necessary for all grades of humanity, and must
therefore be explained to each according to his or her capacity or receptivity.
In this respect the Qur'in is marvelIous. It is for the simplest as well as the
most ad~anced.'~
Therefore, in the course of his analysis of the text of the Qur'k, Madjid reaches the
conclusion that the fixst thing to do when discussing a verse (iya) is to locate it within the
historical and cultural fimework of M@ammad's activities either in Mecca or in Medina,
and of the Arab way of life.
Havingestablished this point, Madjid huther argues that after gaining an insight into
the universal principles of the Qur'ihic verses, the problem of how to apply them to the
" Madjid, "Konsep Asbab al-NuzuI," p. 35 and idem, "Th Sureh of Islamic Roots for Modem
PIuralism: the Indonesian Experiences." in Woodward, ed., Towordo Nnv Pamdigm," pp. 105-106.
" Madjid, Islim, Agama Kemnusiam, p. xvii; Islam, Dobrin &m Pertuiabun, p. 358; and
'Xonsep Asbab d-Nd," pp. 37-38; and idem, 'Reface," in Hidayat and Gaus, eds., Passing Over,
pp. xxxii-XXXiii.. See also Saeed, "@t&Zdand Innovation," p. 286.
" S a Abdullah Yusuf AIi, Tk Holy Qur'ms Text Trunstation and Cornmentory (Al-Murgab,
Kuwait: Tbat es Salnsil, 1983), p. 620, a. 1874.
"Fathimah, Chupter Ill." 110
specific cultures, times and places remains. As Madjid explains, applying the principles
similar to those mentioned above, the first thing to do is to gain sufficient understanding of
the specific social and cultural realities of a given Muslim society, paying particular attention
to practical considerations. For this purpose, a knowledge of certain modem sciences, such
as sociology and anthropology is as necessary as that of the asba'b ah&, hadilk, and
other traditional sources. In other words, Madjid believes that these modem sciences, which
are the f i t of mankind's attempt at understanding the prevailing natural and objective laws
of the universe (as stated in the Qur'in verse 41:52), am essential tools that will enable
Muslims to discover the true meaning of the Qur'iid0
The obvious implication of Madjid's position on the contextual and historical
situation of the Qur'iin's revelation is that, although Islam did originally emerge in Arabia,
this does not mean that it should be permanently linked with the local Arab customs and
cultures of that time or that these should be applied in exactly the same way throughout the
Muslim world. In Madjid's view, certain practices of Muslims at the time of the Rophet may
no longer be relevant today. Therefore, he does not believe that it is either possible or even
particularly Islamic to ask for a literal return to the conditions of the Prophet and the early
caliphateWn
In view of the important role that he assigns to knowledge of the classical and
medieval Islamic traditions and of modem Western scholarship in any effort at applying
" Madjid, Islam, Dokrin don Peradabon. pp. 492408.
Madjid, Islam, Aggon Kemmusiamr. p. 35 and idem, "In Search of Islamic Roots forModem
PIrualisrn," pp. 104-105. This concIusion of Madjid is clearly the same as that of Roem when the
latter says that '%lam in Indonesia does not necessarily constitute an accuratecopy of Islamia Saudi
Arabia or anywhere else!' See Ram. 'Tidak Ada Negara Islam," m Madjid and Roem, TIdak Ado
Negura Islam, p. 1 1.
"Fathimah. Chapter 111." 111
Islamic doctrines appropriately, it can be concluded that Madjid's intention is to combine the
two approaches of his modernist forebears and the traditionalists into a single, new
a p p r ~ a c hA. ~cc ording to Madjid, modernists of the old school, such as the Muhammadiyah,
call for a return to the Qufk and Hadth and argue for modem ideas, but lack a thorough
knowledge of historical Islamic traditions, while the traditionalists, such as make up the
N.U.'s membership, champion classical Islamic traditions but are at the same time ignorant
of modern methodologie~H.~e refers to his new approach as al-m@Zqa 'didqa& alwa
al-akbdh bid$a&dal-a@'', which means "retaining what is good from the past and
taking up what is best of the new."M It is in this respect that Madjid honors the ideas of
Rahrnan who seems himself to have been inspired by Ibn ~ayrniyya?
In Rahman's thought, this principle of combining the old with the new results in what
he calls the double movement method. The first movement is from the present situation to
the time in which the Qur'k was revealed. This stage will enable the interpreter (mufassir)
to evaluate the verse in the light of its socio-historical background. The second movement
5z Because of this combination of two dierent approaches, traditionalism and modernism, the
new approach promoted by Madjid can equally be described as 'heo-modernismT' or 'heotraditionalism!'
See Barton, " Indonesia's Nurcholish Madjid and Abdunahman Wahid as
Intellectual Ulama: The Meeting of Islamic Traditionalism and Modernism m Neo-Modernist
Thought," in Islam Md Christian-Muslim Relations, vol. 8, no. 3 (October 1997), p. 342.
a Madjid, "MenegegakLan Faham AhIusSunnah Wal-Jamaah "Bm"," p. 26 and 34; idem,
Tradisi Islon, pp. 107-1 10; idem. "Saya Cembum dengan Pak Roem," in Madjid and Roem, Tidak
a& Negara Islum, p. 50. Cf. Barton, 'Indonesia's Nurcholish Madjid and Abdurrahman Wahid as
Intellectual Uluma," p. 326.
See Madjid Islam, Agama Kemanusiaan, pp. 33 and 35.
Madjid, "Faziur Rahman clan Rekonstmksi Etika alQu'an," p. 24; idem, 'Saya Cemburu
den- Pak Ram," p. 51. The same appreciation is expressed by Madjid of Abdutlah Yusttf 'Ali
and Muhammad Asad, whose translations of the Qur'h reflect a thorough IcnowIedge of classical
and modem sciences. See S& ''@hiidand hovation," p. 289.
"Fathimah, Chapter 1 ' " I I2
is from the time of the Qur'h back to the present situation, where an attempt is made to
interpret the verse in the context of the present socio-cultural situation." In Ibn Taymiyya's
thought, on the other hand, a similar p ~ c i p l eis founded on his concept of d'aqI'da dwa?.
iu,a, about which we will have more to say below. At the basis of Madjid's principle
lies an approach to Islamic tradition that is fundamentally different from that of so-called
orthodox Islam. Following both Rahman and Ibn Taymiyya, Madjid appears to believe that
reliance on past traditions should be tempered by criticism and an analytical attitude, and
show a concern for an authentic foundation, the preservation of identity, and comparative
analysis of how Islam had been interpreted and practiced by the Muslims and learning from
its appropriateness and inappropriate~ess.~
While Madjid saw himself as a latter-day disciple of ibn Taymi yya, it must be noted
that his critics in Indonesia have attacked him on the grounds of inconsistency for attributing
contextualization to this medieval jurist. They argue that Ibn Taymiyya was well known as
a strong supporter of the Hanbali tradition, one of the four legal schools (81-ma&&& alfiqhiyya)
of S d Muslims, and regarded as having been orthodox and traditional in his
approach to the ~ur'h." However, few people including these Indonesian opponents,
realize that Madjid's distinct outlook extends not only to Ibn Taymiyya's approach but also
to that of Alpnad b. HanbaI (780-855) himseIf, the founder of the HanbaIi schooLn Quoting
s6 RBhmB(I, Islam rmd Modernity, p. 20.
Madjid, "Fazlw Rahman dan Rekonstmksi Etika aI-Qur'an," p. 24; idem. Idam, Agama
Kemanusiaan, pp. 33 and 40; and idem, "Saya Cemburu dengan Palc Roem," p. 51.
See, for example, the criticism hunched by his inteUectual opponents such as Daud Rasyid
and Ahmad Human in Cak Nur in Focw (Jakarta: Paramadha, n.d.).
" For an account of + b. mbal and the IJanbaE movement, see Ignaz Goldziher,
b. M@ammad b. HanbaI," in Shorter Encydopaedia of l"lam, pp. 20-21.
"Fathimah, Chapter m, " 113
Ibn Taymiyya himself* Madjid argues that although +ad b. Wbal was conventionally
considered as among the a61 al-n'w&lve'& a/-Qadi% (the advocates of Tradition/Had?kh)
which is the trademark of the IJijiizi (Mecca and Medina) scholars. he nevertheless was
originally among those 'Iraqi (Kiifa and Bqra) scholars who were known as the ddra 'y
(the advocates of nasodrs 3." This may explain why, in spite of being a member of the
al-&&i% which assigned primacy to the Hadith as a source of law, Ibn Hanbal
nevertheless had considerable respect for reason, a legacy perhaps of his days among the &I
dm'y. Perhaps it is because of this distinctive background of Ibn Hanbal's intellectual
career that Madjid seems to support Marshall Hodgson's uncharacteristic conclusion that
the HanbaGs never actually advocated closure of the gate of iji#a'd, an instrument essential
for reinterpreting Islam according to the needs of time and place. On the contrary, by
rejecting taqEd, as implied in the use of gma ', they maintained ijtiidas a living tradition
among Muslims. Nor, according to Hodgson, wen they primarily a school offiqh at all as
it is known in the Sd tradition; rather, they constituted a comprehensive and essentially
radical movement within Islam featuring its own distinctive Weltmr~hauungS.i~m ilarly,
" Madjid, "Sejarah Awal Penyusunan," pp. 242-243 and idem, "Ibn Taymiyya on Kalh and
Falscrfa," (Ph.D. dissertation, University of Chicago, 1984), pp. 99-100. Madjid argues that it is
wmng to make such strict characterizations as those describing both the 'Iraqi and the @jki
scholars as belonging exclusively to the oh[ at-ra'y and the oht al-&@a respectively. In this case,
Madjid indicates that Alpad b. KanbaI is not the only case when such a strict characterization
cannot be applied. Quoting Ibn Taymiyya, for example* he cites the exampIes of 'Iriqjs, such as the
CAbbBsid caliphs, who wen among the strongest supporters of Tradition but who also gave primacy
to the traditions of Fjiiz over those of 'Iraq and other places. See also Iba Taymiyya, Madhub Ah1
at-M& (Cairo: Ma!bacat al-ItnEm, n.d.), pp. 33-40.
Macijid, "Ibn Taymiyya on K a h and FaIsafu," p. 30. See also Hodgson, The Ventrcre of
Islam (Chicago: The University of Chicago Press. 1977). vol. 3, p. 160; and Henry Laoust, Essai sur
lesdoctniies sociales etpolitiquesdk T.ktd-DiirMadk Taimri!8(Cairo: Imprimerie de l'hstitut
Fm@ d'ArchCologie Orientale* 1939). p. 228. Cf. Madjid. "Kontroversi di SeIcitar Ketokohan
Ibn Taimiyyah," serie KKA, v01. 81, no. 7 (December 1993); and idem, "Argumen untuk
"Fathimah, Chapter In, " 114
Madjid's unique recognition of Ibn Taymiyya as a precursor of IsIamic renewal may be due
to his ability to appreciate the rationalist aspect of Ibn Taymiyya's Kanbiili dis~ourseI.b~n
Taymiyya, for example, clearly claims for himself the tide rnu~7ahilidm t$laq or mujta6d
muptaqiU(independent interpreter), and in so doing, even as he promotes literal reliance on
the Qur'in and the Hadith pradition), he at the same time employs the rigorous method of
reasoning known as q&kedAnJ i nteresting comment on this made by M. Ben Cheneb seems
to justify Madjid's attitude. Ben Cheneb says that although belonging to the Hanbali school,
Ibn Taymiyya did not follow all its opinions blindly." On other occasions, Madjid points to
Ibn Taymiyya's self-acknowledged role as wwat (moderate) between alI shades of
extremism; such as between the strict ahld-nnwiya and the strict abldra 'yor between the
traditionalist and the modernist, the mixture of which, according to Madjid, contributed to
the best exemplification of sdi%fiqh As Madjid remarks:
The moderating group, he [Ibn Taymiyya] said, was known as dihihkitib wa
'I-suaoa or al-slrt~lllaW B 'I'am2a, or simply ah1 al-jbnZ 'a, names that
emphasized not only the importance of Traditions [capital T] as the basis for
authenticity and orthodoxy, but, as had been always the case with the
ideology of Jamii'ism from the early time of Islamic history. also the primacy
of social harmony and solidarity of the majority of the Muslims, if not the
whole community."
Keterbukaan, Moderasi dm Toleransi: Beberapa Pokok Pandarigan Ibn Taimiyyah," in Mochtar
Pabottinggi, ed., Islam: Antam Visi, Tradsi dmr Hegemoni Bukan Muslim (Jakarta: Yayasan Obor
Indonesia, 1986). p. 126.
" Madjid's admiration for the soundness of Ibn Taymiyya's sound scholarship is indicated in
his dissertation "Ibn Taymiyya on Kulh and FuIsafaa," and his other numerous writings.
a For Ibn Taymiyya's use of this method of reasoning, sa his ~ q j m z ? . td - ~ ~ ~ ~ (Cairo: al-Matba h al-'-a al-Sharafiyya, 1905), vol.1. p. 207. See also Laoust, EPsai sur les
doctrines, p. 228; and M. Ben Cheneb, "Ibn TapTya," in Shorter Encyclopaedia of lslan, p. 152.
" Ben Cheneb, 'lbn Taynn'ya," in Shorter Encycfopaedia of Islam, p. 151.
"M adjid, '?bn Taymiyya on K d 'an d Fulsafa," p. 63. See also Ibn Taymiyya's af-'Aqfda
rl-m@&. (Beymt: al-Maktab al-IsIkr& 1999). 3" edition and its French hanslatioa and
"Fathimah, Chapter III, " 115
In commenting on this case, Bowen seems to miss the point:
Madjid and his allies see themselves as Islamic liberals and as inheritors of
the 'Iraq school, the AMal-Ra 'y, the "People of Reason," as against the Hijaz
school, the Ah1 al-Riwayoh, the "People of Stories." [JaIaluddin] Rakhmat
and others who cautionagainst overreliance on analogy and i j ~ dre,fe r to
the Hijaz school in slightly different terms, as the AblaLHa&tb, the "people
of Kadith," the scholars who, in his words, ''based their fiqh on the Qur'fin,
Sunnah, and the apostle's ijtihiid.'
Another important characteristic of the contextual and substantial method employed
by Madjid is in the operation of ma$i@a (public interest) and al-maq@id al-sharYjya (the
underlying purposes of the Shmvk) as its key concepts. The central message of these
concepts is that religious injunctions are to be observed not exclusively because of their
divine origins, but because of the benefits they confer on society." Furthermore, the proper
implementation of ijtridshould be based more on the particular and practical needs of the
society and the underlying objectives of the Sha5's rather than on the normative injunctions
of specific Qur'kic texts? Madjid argues that the normative-oriented approach of Utihid
such as that adopted by earlier reform movements in Indonesia, particularly the Persis and
the Masyumi in its later period, offers little features of practical consideration and, it is
therefore not only dishonest and unrealistic, but also produces negative and destructive
attitudes, such as rigidness, intolerance, radic- extremism, militancy, a dex clusiveness,
particularly when the results of this type of flZdki5dprove difficult to implement in a plural
commentary by Henri Laoust, La ~ [ b j y da'f in Tayn-a (Paris: Librairie Orientaliste Paul
Geuthnet, 1986).
@ Bowen, "Qur'9 Justice. Gender," p. 65.
" According to Madjid, this principle is to be found in the Qur'kic verses 4: 1 14, 1 l:88, and
7: 56 and 58. Sa his Tradisi Isl- p. 87.
a Madjid, Islam, Do- &n PernAnhnn, p. 391; and idem, "Konsep Asbab aLNd," p. 33.
"Fathintah, Chapter nl, " 116
*
and evolving society such as Indonesia? Besides, classical Islamic history shows that the
social conditions, the concepts of rnyI&a and al-maqei'd al-dar'r'yya were already
exercised by the classical 'damif' and had represented the predominant influence in the
formative period of fiqh.'' From this standpoint, Madjid and other advocates of this
contextualized ytibid might well claim not only to be following the example of their
predecessors but also to be improving upon it.
The position of these two principles, rnqiea and dmaq@idd-sbar'iWa within
the whole framework of the context-based approach, is essential while at the same time
sensitive and Liberating since they would determine whether certain Qur'hic texts or&&bs
and the religious rules derived from them should no longer be applied if they are considered
to be somehow in contradiction with the ethical values of humanity, such as justice and
equality (d-mq@d d-&rYpa), or if they are interpreted as posing a threat to the best
interests of the people (mtyi'a))."M adjid cites, as an example ofthis, the case when 'Umar
forbade Muslims to marry women of the ah1 al-kitlib despite the fact the Qur'b allows them
to do so (Q.55). According to Madjid, this decision of 'Umar reflects an interpretation of the
Qur'inic verse based on concern for the best interests of Muslim women at that time, for
'Umar femd that they would be abandoned (Ieft unmarried) if Muslim men were frecly
allowed to marry among the &al-kt'@* whose numbers at that time were much larger due
to the expansion of Muslim territory. However, this does not mean that the prohibition
69 Madjid, IsZam, Dobin dun Pera&ban, pp. xlvii-xlviii and Lx.
See Madjid's discussion in 'Xonsep Asbab al-Nuzal," pp. 24-41; and idem, "&jarah Awal
Penyusurran dm Pembalcnan Hub;lm Islam,**p p. 237-250.
Madjid, "Konsep Asbab aLNud," pp. 30-31.
"Fathimah, Chapter Ill. " 11 7
againts marrying women of the & al-kita-b became a new universal rule replacing the
Qur'sc stipulation. The Qur'iinic verse allowing men to marry non-Muslim women is in
fact universal in nature, but it may be applied differently according to specific conditions
based on the principles of m&,Fi@aan d al-rneqi$ida/-sbarYjyi~T.h erefore, in this instance,
the prohibition would have been revoked once the marriage opportunities of the Muslim
women were no longer under threat? The same consideration seems to have been applied
by Madjid himself when he acknowledged the Pancasila as the basis for the Indonesian state
and voiced the slogan "Islam, Yes; Islamic Party* No" He realized the dangers Muslims faced
in continually insisting on the ideological necessity of an Plamic state or an Islamic political
party working on behalf of the whole of Muslim societyn
Closely linked to the application of this concept ofmesl'a and the general principle
of context-based i j i b i ' i s the 'iUe (ratio legis) of the texts. As Bowen explains, Madjid's
position was that the Qur'kic verses contain two basic kinds of statements: eternal religious
truths and historically specific rules. The latter kind of rule has a reason ( 'ildratio fecgis)
Madjid. "Konsep Asbab al-Numl," p. 33. See aslo Bowen, "Qur' h, Justice, and Gender,"
p. 6 1. Another instance of the application the concept of m@@a is the case when 'Urnarchose not
to distribute the g h c r h to the Muslims, although the Qur' h instructs otherwke. See Medjid's long
discussion on this in Islam, DobTin dun Peradzbun, pp. 391-409.
See Madjid, Iskum, Agamu Kemanusiaun. p. 13; idem, "Tslam di Indonesia dan Potensinya
Sebagai Sumber Substansiasi Ideologi dan Etos Nasional." in Munawar-Rachman, ed.,
Kontekrualisasi Dokzrin Islm dalam Sejarah, pp. 568-581; and idem, "Saya Banyak KesaIahan,"
in Madjid and Roem, Ti&k Ada Negam Islam, p. 104. This ideological approach, according to
Madjid, is no longer applicable to the needs and the new situation of Indonesian society. Therefore,
the change of attitude from insisting on the ideological to the more practical or program-on'ented
approach on the part of the Muslims in this sense was indispensable. For Madjid, such a change in
attitude* which he hirnsEIf underwent and for which he was accused of inconsistency by his
opponents, reflects the recognition of the validity of the contextud approach. For an account of
Mdjid's ideological appmach* see his Islam, Ker&atan dim Keindonesim (Bandung: Mizan,
1993).
"Fathimah, Chapter ID. " 118
underlying its velat ti on?^ Madjid bases his conclusion on the famous rule (qZifd of prqr3
at-fqh: d-&km yadm 'di 'I- 'Wit, meaning that the existence of the law depends on the
existence of thc In the above example, the 'iUa is the undesirable consequence of
Muslim women being left unmarried; if this 'iUe were no longer to exist, then the prohibition
against marrying women of the ahlal-&fa% would also be removed.
Another aspect involved in contextual ijtiidis the concept of ta 'wi% Madjid often
argues that what is most important in Islam is the accomplishment of the spiritual or inner
aspect of lslamic doctrine; its formal or outward aspect is consequently of less importance.
In this case, Madjid asserts that the Prophet's teachings basically constitute allegories
(smthil) and symbols (rum@, and that what the Qur'k actually means by those symbols
and allegories should be sought for through metaphorical interpretation based on the
historical conte~tH?~en , he strongly criticizes the fundamentalist and puritanist movements
which claim to represent the original values of Islamic teachings. Madjid's objection to the
fundamentalist ideology is based on the methodology they use to understand the Qur'ids
meaning." According to Madjid, the fimdamentalist approach is strongly inclined to literal
interpretation, which Madjid considers the same as avoiding interpretation of the Qur 'Zn
altogether. In other words, hdamentalists are in reality doing nothing more than
understanding the original texts of the Qur'in in a trans1ation, the consequence of which is
" Bowen. b'Qur'in, Justice, Gender," p. 60.
" Madjid, "Konsep Asbab al-Nuzal," p. 34.
" Madjid. I s h : Dokrin drm PeraAahnn_ p. 576.
Madjid, "Beberapa Renungan tentang Rehidupan Keagarnaan di Indonesia lmmk Generasi
Mendatang." in U Z d Qur'm, vol. 9, no. 1 (1993), pp. 8-9. This article is republished under a
sIightIy di&rent title in Islam, Agama Kemanusim, pp. 120-168.
'%athimah, Chapter Ill," I I9
that the meaning of the text is in danger of being di~torted.~
Some observers may challenge the efforts of Madjid or other neo-modernist thinkers
in promoting this new type of contextual and substantialist commentary on the ground that
the interpretation of the Qur'an as a divine text should be purely objective. The neomodernist
approach of Madjid and his allies, according to them, tends toward subjectivism
and pragmatism. It is only a way to justify a particular interpretation of the Qur'H and the
Ha&?Ch based on the pre-conceived, subjectively determined standards. Jalaluddin Rakhmat
is one contemporary Indonesian intellectual who has voiced such criticism. He states that this
kind of i/tdiBi$ emphasizing the substantive rather than the literal meaning of the Qur'iin, had
been practiced in the past under the Umayyad and 'Abbasid caliphs. Even the early caliphs
(al-kbdfi'd alrrSj.12idzakn)d, in particular the Caliph 'Urnar, had often misinterpreted the
sources for the sake of political agendas and other subjective interests. Rakhmat also
identifies thefiqh resorted to during these periods as thefiqh of the ruling elite?
This was probably due to the fact that there is no uniformity among the 'dm2 on
which values in the texts should be considered as universal or treated as substantial. They
cannot even agree ammg themselves on which verses are m@kmif (having fixed meaning)
or muf&a3~it(having ambiguous meaning). Similarly, in relation to the concepts of qiyk
and maplea, there is no agreement on what constitutes the 'iUa of the texts or which values
should be seen as representing the interests of the umma Yet he argues that this indecision
" Madjid, Islam, A g m Kenuutusiaan, pp. xvii and 37.
Rakhmat's strong criticismof the advocates of contextaal &ribidwho according to him come
for the most part from that most liberal of schools, the ahl al-m 'y, including Madjid and his allies.
can be fomd in his articIes "Tinjam Kritis atas Sejarah Rqh: Dari Fiqh al-Khulafa' d-Rasyidin
Hingga Madxhab Libemlism," in M~aw~Rachmaend,., Kontekstucrlisasi Down Islam &zlizm
Sqarah, pp. 25 1-3 10.
"Fathimah, Chapter U' " 120
does not mean that Muslims have no choice but to follow the scriphualist approach in their
search for objective truth?'
Although Madjid's gti&Zd seems to have won considerable suppa from the
government and has found relevance in certain of its recent policies and rulings," this does
not mean that his interpretation is biased against the interests of the M u s h majority, nor
does it mean that it lacks any genuine religious grounds or motives. On Madjid's tendency
to reject the literal application of the concept of an Islamic state, Ahmad Syafi'i Mabarif, for
instance, still regards Madjid as a true Muslim believer and his position as a contextual
response to the cumnt social and political conditions in Indonesia." The hope of achieving
objectivity, however, especially as regards activities of the human mind such as #tib&$ is
an unlikely one. No matter how sophisticated the method might be, scripcurd or contextual,
classical or modem, it cannot prevent it from falling into "presupposed" or "biased"
interpretation, and consequently from producing several "varietiese of interpretations. This
would certainly also mean that "presupposition" or "subjectivity" and "pluralism" are
inherent in the activity of interpretation. Fiqh itself, the science which governs the activities
of gthiidand Qm'inic exegesis alike, is often defined as legal speculation."
It would seem that Madjid, however, at least as far as can be examined from his
statements, realizes this and therefore specifically stresses the importance of the notion of
" In this case, Rakhmat also discusses the weaknesses of the scripaualist approach. Rakhmat,
"Tiijauan Kritis Atas Sejarah Fiqh," pp. 287-289.
at See for example, Liddle, "Media Dakwuh ScripttuaIism," especially pp. 335-349.
a2 See Ahmad Syafi'i Mabarif's preface "Dialog Dua Generasi," in Ram and Madjid, Ti&k
Ada Negara I s h , p. xiii.
" See more detailed explanation on the subjeain implications of this term in Goldziher and
Schacht, TQch;' in EI', especially p. 103.
"Fathimah, Chapter IZ " I21
internal relativism. One cannot of course be justified in claiming that his interpretation
achieves absolute truth, since only God has the right to such a claim. Nevertheless, every
individual needs to be equipped to choose reasonably between several possible alternatives
or solutions to particular problems since it is in this that the Qur'bic concept of Muslims as
the umma welies, as ibn Taymiyya states." What should be realized by Muslims, Madjid
suggests, is that God has guaranteed a reward (th w2) for every single interpretation, no
matter whether it is right or wrongu
Furthermore, some Muslim or non-Muslim scholars may argue that trying to
understand the Qur'k by putting it back into its historical context is the same as confining
its message to that place and time. As implied by Madjid, this is baseless, since one should
differentiateb etween the act of understanding the Qur'Lan d the meaning of its message, and
the act of confining it to that context. For the purpose of putting the Qur'k into its context,
time and place, is to apply the concept of the universalism of islam, which is clearly referred
to in the Qur'k as ra@natstaa fi 'I-'alam&, or in the traditions as sa li kullizmh wa
mskk Nevertheless, only with this kind of purpose could the effort to apply Islam in the
%ladjid, Islam, Kemderenan dan &?indo?&?si~np,p . I74175 and 18 1-1 84; idem, 'In Search
of IsIamic Roots for Modem PIuraIism," p. 105. In this case, it is important to note that Madjid
seems to have fonned a view of Ibn Taymiyyaopposite to that of Golddha, who d e m i th e latter
together with his pupil Mi@ammad b. Qayyim al-Jawziyya, as being "known for the harshness of
their dogmatic system and their intolerant controversy against those who believe and think
otherwise!' See Goldziher, "Alpad b. HanbaI," in p. 21.
IsSe e Madjid, Islam, Doktrin dmr Pera&h, pp. Lxiii, 240 and 380; and idem, Tradisi Iskm,
pp. 34-35. In this case, Madjid dearly follows the argument of Ibn Taymiyya rather than that of
Mu'tada or other A4it-h. See also Madjid' s fiequent qnotations of Ibn Taymiyyd s M;iab@'
d-Smua ccl-NbawWs BNaqQKiPI, at'hZa wa 'I-Qadaa'!s(Cairo: aI-Matba'a d-Aniiriyya,
1903). VOI. 1, pp. 192-193.
"Fathimah, Chapter UI, ," 122
modem wodd be successful." Therefore, the bulk of Madjid's analysis can be said to involve
working out the cultural and historical dimensions of reinterpretation of Islamic doctrines.
This constitutes his major task.
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