Nurcholish Madjid Research Articles

Telaah Pemikiran Nurcholish Madjid Terhadap Politik Identitas

This research aims to determine Nurcholish Madjid's political thinking style. This research is library research or library study using a philosophical and historical approach. The data sources used are primary and secondary data sources. Primary data sources in this research are books written directly by Nurcholish Madjid, as well as books that are relevant to the discussion, while secondary data in this research are relevant literature materials that discuss identity politics. The data collection method in this research uses direct quotation and indirect quotation methods. The data analysis technique used in this research is content analysis technique. The research results show that Nurcholish Madjid's political thinking style is characterized by inclusiveness, pluralism and universal Islamic values. Madjid believes that Islamic values ​​should be applied in social life without linking them to religious-based political parties. He also advocates democracy, human rights, and education that emphasizes tolerance and pluralism. Background to the emergence of the jargon "Islam yes, Islamic parties no". This is a concern. He believes that Islamic political parties tend to divide society and are used for short-term political interests by elites. According to Nurcholish Madjid, the relevance of the jargon "Islam Yes, Islamic Party No" to the phenomenon of identity politics in Indonesia is very significant. This jargon teaches the importance of pluralism and inclusiveness in politics, so that it can reduce polarization and sectarianism in society.

The Leadership Perspective in Nurcholish Madjid's Trilogy

The Leadership Perspective in Nurcholish Madjid's Trilogy

Engaging Karl Barth's Theology with Nurcholis Madjid and Ibn Taymiyya

This study presents a pioneering dialogue between Karl Barth’s Christian theology and Islamic theological perspectives in the Indonesian context, focusing specifically on the concept of universal salvation. The primary interlocutors are Nurcholish Madjid, interpreting Ibn Taymiyya, and Karl Barth’s theology. Barth’s universalism envisions an inclusive future for humanity, elaborated in Barth’s exposition of the theme “Jesus is Victor,” suggesting a universal reprieve from divine eschatological judgment. Correspondingly, Madjid’s interpretation of Islamic theology proposes a universally hopeful future, recognizing the broad spectrum of divine revelation across various religious traditions, thereby fostering a sense of shared hope among diverse religious followers. Ibn Taymiyya, often misconceived as a figurehead for radical elements, is depicted in this essay as advocating a form of universalism where divine mercy ultimately triumphs over retribution. This article contends that this mutual anticipation of universal salvation can pave the way for meaningful Christian-Islamic interactions in the Indonesian milieu, contributing significantly to interfaith dialogue and understanding.

Paradigm of educational modernization Nurcholish Madjid perspective and relevance to the merdeka belajar concept

The aim of this research is to analyze the development of Islamic education through the newly launched concept of "Merdeka Belajar" from the perspective of Nurcholish Madjid's thoughts. This research employs a library research approach with in-depth descriptive analysis. The findings reveal that the achievements of educational reform in Indonesia through "Merdeka Belajar" have both relevance and gaps when compared to Nurcholish Madjid's perspective on educational modernization in three areas: First, the relevance of the conception of values and development principles in the three dimensions of cognitive, affective, and psychomotor learning through a student-oriented learning approach. Second, the gaps in the practical implementation of "Merdeka Belajar," are: 1) the concept of "Merdeka Belajar" tends to be autonomous concerning the administration of education at educational units, creating opportunities for changes in educational direction; and 2) the aspect of educational equality, which remains uneven to this day. Therefore, these findings can serve as representative evaluation material for stakeholders and policymakers regarding the development of education in Indonesia, particularly in the context of Islamic education

Integration of Maqashid Syaria in Nurcholish Madjid’s Thingking about Principles for Effective Good Governance

Integration of Maqashid Syaria in Nurcholish Madjid’s Thingking about Principles for Effective Good Governance

Keadilan Sosial di Indonesia Ditinjau dalam Perspektif Nurcholish Madjid

Social justice is a form of aspiration within a country or religion. Achieving social justice is not an easy task and is often difficult to attain. In reality, the current state of society is perceived as not having achieved equitable justice, especially in economic, educational, employment, and other aspects. Nurcholish Madjid, as a religious and national thinker, is concerned with issues of life, including religion, nationalism, and social justice. It is therefore necessary to understand Nurcholish Madjid's thoughts on social justice in Indonesian society and what needs to be done to achieve a just life. The research method is conducted by collecting data related to the discussion taken from journals or articles related to social justice. The research found that the lives of people, especially in Indonesia, have not been evenly distributed in terms of economy, education, and employment. Therefore, there is a need for cooperation between society and the state to achieve a just life in nation-building. Fundamentally, the state plays a crucial role in ensuring social justice for its people. Social justice means the absence of differences or discrimination in living. Nurcholish Madjid also states that the role of youth is crucial in making changes in the present and future. Any form of discrimination, coercion, and others can disrupt the principles of community life. As religious communities, we should not only focus on worship but also on the social aspects of religion because every religion teaches goodness. Discrimination and other forms of differences will only divide society and make it increasingly difficult to achieve social justice.

Actualization of Islam: Conceptual Analysis and Operationalization of Intellectual Substantive Da'wah by Nurcholish Madjid In Indonesia

Islam is a religion that contains doctrine and historical values that are visible in missionary activities. This practice cannot be separated from two aspects of Islam including the development of ideas and social change. Therefore, this research aims to ensure that the practice of da'wah also encourages the development of Islamic thought patterns in the Indonesian context. By searching the literature and sharp interpretation with a hermetic approach to Nurcholish Madjid's preaching thoughts which are scattered in several of his writings and lectures. The results can be seen in the da'wah themes presented as a response to social changes that continue to develop, such as human rights, moral violations, corruption, environmental degradation, religious conflict, politics, intolerance, discrimination, the importance of quality education, and gender equality challenges played by Muslim intellectuals. In addition, ethical values in Islamic doctrine are observed and reconceptualized to ward off moral and social violations, correlated with existing challenges as done by Cak Nur (Nurcholish Madjid). Providing responsive and contextual da'wah practices as carried out by intellectuals appears to be more substantive and targets the conceptual and operational problems of society. Therefore, the contribution of da'wah activities is clearly visible in the change and progress of society.

Nurcholish Madjid's Ideas on Renewal of Islamic Education in Indonesia

This study aims to examine Nurcholish Madjid's thoughts on the reforms of Islamic education in Indonesia. This paper uses library research method by collecting sources from documents related to the theme of Islamic education reform. The sources are triangulated to determine their credibility and authenticity and then analyzed using content analysis. The results of the research found that Nurcholish Madjid proposed several important renewal ideas that can be applied to Islamic education in Indonesia, including modernization and secularization. Modernization in Islamic education can be applied in terms of the materials delivered and the education system while secularization in Islamic education can be promoted to give the right to think freely for every learner as a human being who has freedom of thought.

Enforcement of Human Rights According to Nurcholish Madjid: Fiqh Siyasah Dauliyah Perspective

Enforcement of Human Rights According to Nurcholish Madjid: Fiqh Siyasah Dauliyah Perspective

Research Procedures and Validity Criteria for Sanad Hadith

Islam as ad-din and civilization are big themes in this era. This can be seen in the emergence of works that attempt to explain this, written by Indonesian scholars such as Nurcholish Madjid, Syeid Muhammad Naquib al-Attas, Kuntowijoyo, M. Amin Abdullah, and others. This article attempts to revive Islamic studies in the discipline of 'ulum al-hadith regarding the criteria for the validity of hadith sanads and research steps. The results of this writing show that sanad is an arrangement in the form of levels of narrators of a hadith. Broadly speaking, the criteria for rijalu sanad are fair and careful. Research also found that the steps for researching hadith sanads can be formulated into several steps, including takhrij hadith, i'tibar hadith, research using the sanad scheme, researching ar-Ruwat dates and researching al-jarhu wa at-ta'dil.

Transformasi Ekonomi Digital Indonesia Dalam Mewujudkan Indonesia Emas 2045: Pemikiran Prof. Nurcholish Madjid

Digital economic transformation is one of the agendas in the 2025-2045 National Long-Term Development Plan (RPJPN) or what is known as Golden Indonesia 2045. In an effort to realize a Golden Indonesia 2045, Indonesia must create smart leadership by implementing Islam, Indonesianism, and Modernity as planned by Nurcholish Madjid. The aim of this research is to explain and analyze the digital economic transformation in smart leadership to realize Golden Indonesia 2045 in Nurcholish Madjid's thinking. The research method used is a qualitative method with an analytical-descriptive research type. The results of this research are that the digital economic transformation carried out by Indonesia is a form of modernization, not a form of Westernization, but rather an openness in applying positive values for world progress in accordance with Nurcholish Madjid's thoughts. Islam, Indonesianness, and Modernity proclaimed by Nurcholish Madjid is proof that the digital economic transformation is a form of rationalization regarding Islamic principles and teachings that are open to reason and science. This is in accordance with smart leadership which includes social leaders, digital leaders, freshmen leaders, and technological leaders, that Nurcholish Madjid is open to the values of universality and knowledge. In digital economic transformation too, Nurcholish Madjid said that the Muslim Society must be optimistic and open to becoming a Modern Moslem Society to realize a Golden Indonesia 2045.

Islamic Thought Offers in the Polemic of Fanaticism Religious Communities in Indonesia

This research aims to look at offers in inter-religious dialogue in Indonesia regarding the polemic of religious fanaticism. This research explains the Islamic thought approach of Nurcholis Madjid and Amin Abdullah using analytical descriptive methods which include qualitative research with data in the form of literature and journals that are still related to the theme. The data collection technique is a literature study that relies on the books Islam, Modernity and Indonesianness from Nurcholis Madjid and Religious Studies: Normativity or Historicity from Amin Abdullah and related journals. The findings achieved from this research are in the form of an understanding of the ideas of historicity, normativity and religious inclusivism which explains that all three have the same approach in creating peace in Indonesia. historicity with historical, anthropological and sociological approaches, both of which must be united to be able to see the diversity of Indonesian society. Nurcholis Madjid with the idea of inclusivism, he criticizes religious traditions which tend to be formalistic textualists, thus changing them with a normative-historical approach and a classical-modern approach to be contextualized in the diversity of Indonesia's pluralistic society. It can be seen that these two Islamic thinkers have contributed ideas that can be actualized for the continuation of peace between religious communities in Indonesia. Therefore, both of them have approaches that can be used in dialogue between religious communities as an offer to polemics about religious fanaticism in Indonesia.

Melampaui Dua Rezim: Analisa Politik Pemikiran Keislaman Nurcholish Madjid

This research investigates the political analysis of Nurcholish Madjid's Islamic thought, transcending the confines of two dominant regimes: conservatism and secularism. The paper poses a pivotal question regarding Madjid's intellectual journey in the socio-political context of Indonesia, particularly considering the absence of the New Order regime. By examining Madjid's embedded intellectualism, the study explores how historical contexts shape his Islamic perspectives, highlighting fundamental shifts influenced by pre- and post-New Order periods.

Pemikiran Neo-Moderisme Nurcholis Madjid

This article discuss Nurcholis Madjid’s Neo-Moderist Thoughts about Neo-Moderism. This research is library in nature, namely using library materials and other literature as the main data. The results of this research show that there are three thoughts of Nurcholis Madjid regarding Neo-Moderism, Namely: First, according to Nurcholis Madjid, tawhid is the basic principle of Islamic renewal. According to him, all the basics of a comprehensive life journey are contained in the Al-Quran. Second, secularization. This idea is intented to “devaluate” or “demythologize” what is contrary to monotheism. Third, Islam and the Problem of Modernity. Nurcholis Madjid believes that modernization is not an application of secularism or the use of Western cultural values.

ISLAM AND NEO-MODERNISM IN INDONESIA: REVISITING NURCHOLISH MADJID AND ABDURRAHMAN WAHID’S THOUGHT ON CIVIL SOCIETY

Nurcholish Madjid and Abdurrahman Wahid are regarded as two of Indonesia's most influential Muslim intellectuals at the turn of the twentieth century. Adapting the concept of Barton (1997), both Madjid and Wahid are not only prominent public intellectuals but also can be considered intellectual ulama, scholars who combine the best of classical scholarship and intellectual leadership with modern secular and Islamic learning and participated alongside other public intellectuals in Indonesia's civil society forums. In addition, Greg Barton labels these personalities and characteristics of thought as Neo-Modernists or Neo-Modernist thinkers. This paper examines the interpretation of Madjid, who studied in a more Western academic culture, and Wahid, who studied in a Middle-Eastern country, on civil society as the manifestation of both Neo-Modernism's thought, followed by a discussion on the similarities and differences between the two ideas. Through an exploratory and comparative analysis, this study reveals that the Neo-Modernism interpretation of civil society articulated by both can be seen in their progressive thought towards Islam and society, Madjid with his idea of 'secularization' and further changed into 'de-sacralization'; while Wahid with his thinking on the indigenization of Islam (pribumisasi Islam). Their thoughts introduce an open, inclusive, progressive understanding of the relationship between Islam and civil society, asserting social pluralism and modernity and stressing the need for tolerance and understanding. Moreover, this paper also argues that both interpretations of Islam and civil society have been constructive for Indonesia in promoting democratic reforms, strengthening the importance of the Pancasila (the five pillars) foundation and state constitution, not religious sectarianism (theocracy), thus refuting the notion that Islam is incompatible with democracy and pluralism and assisting Indonesian society in the productive synthesis of Islamic ideas and modern concepts such as democracy, liberalism, and secularism.

Nurcholish Madjid's Neo-Modernism in Substantive Islamic Movements in Indonesia

At this time, there is a stagnation of thought among Muslims regarding whether the concept of an Islamic state is still being debated or not. Islamic socio-political movements are divided into two streams, namely Substantive Islam and Symbolic Islam. Nurcholish Madjid firmly rejects the politicization of Islam in the interests of political groups that are members of Islamic parties. With the motto: "Islam Yes, Islamic Party No!". According to Nurcholish Madjid, Islamic political power is not always related to Islamic parties. He tries to convey a more substantial view of Islam, not just symbolism. Seeing the current situation, the criticism conveyed by Nurcholish Madjid is still very relevant. This research was conducted to explore the relevance of Nurcholish Madjid's thoughts on state politics in Indonesia by considering the current situation. Based on the results of this research, it was revealed that Nurcholish Madjid chose Islam which is more substantial than just symbolism. This has its roots in the universal values of Islam, not just the symbol of the "Islamic party" itself. If we look at the current situation, the criticism raised by Nurcholish Madjid is still relevant because, at this time, the politicization of religion is generally used to attack political opponents or increase party electability. Instead of using Islam as a moral guide for politics, political elites tend to use Muslims for individual interests.

“Caliphate no in Indonesia”: Nurcholish Madjid and Yudian Wahyudi critiques toward Islamic State discourse in Indonesian Islam

“Caliphate no in Indonesia”: Nurcholish Madjid and Yudian Wahyudi critiques toward Islamic State discourse in Indonesian Islam

Kajian Modernisasi atas Pembaharuan Islam Nurcholish Madjid

Nurcholis Majid is an Islamic thinker who has had a strong and broad influence in the history of Indonesian Islamic intellectualism. His thoughts had a very broad impact on Islamic religious life, and more than that, he even became a reference and direction for Indonesian Muslim intellectuals. One proof of how strong Nurcholis Majid's influence is is that he succeeded in developing intellectual discourse among Islamic society in a modern, open and democratic way. The type of research carried out by the researcher is normative legal research, because the researcher uses library materials as the main data to analyze cases, this research specifically examines Nurcholish Madjid's Study of Islamic Reform. Modernization according to Nurcholis Madjid means rationalization, namely to obtain maximum efficiency in thinking and working, for the happiness of mankind is an imperative and fundamental command of God. Modernization means thinking and working according to fitrah and Sunnatullah (divine law) which is haq (because nature is haq).

Islamic Modernization, Identity Politics and Religious Conservatism in Indonesia (Reflections on the Renewal of Nurcholish Madjid's Islamic Thought)

Purpose:This research aims to trace the traces of the renewal of Nurcholish Madjid's Islamic thought, especially in the modernization of Islam, identity politics and Islamic religious conservatism.Methodology:In the context of this qualitative research, the researcher uses a discourse analysis approach. Researchers explore books and journal data sources relevant to the research topic through the library and research method.Findings:The research results show that for Cak Nur, reform must begin with two actions, one closely related to the other, namely breaking away from traditional values and seeking values oriented towards the future.Implication:In this connection, he put forward the idea of secularization as a liberation process. According to Cak Nur, this secularization process is essential, especially for the condition of Muslims who are no longer able to distinguish which values they think are Islamic, which are transcendent, and which are temporal; secularization is intended for worldly values that should be worldly and free Muslims from the tendency to make them worldly.

Pluralism Theology of Nurcholis Madjid

Pluralism is an understanding of mutual respect and understanding of differences in people's lives. Nurcholish Madjid's thoughts are considered relevant for discussion. As a figure to be reckoned with in Indonesia, his existence is considered to represent the rise of reform thinking in the archipelago. His thoughts on pluralism are considered a necessity associated with the condition of religious communities in Indonesia. The statement is based on the Indonesian population's condition of religious pluralism. If the pluralism of religions adhered to is not glued together with a pluralistic perspective, then the plurality of religions has the potential to trigger conflict. This research aims to find out the thoughts of Kalam Nurcholish Madjid on Pluralism. The method used is literature study by taking references from various sources such as printed and digital books, as well as research-related journals. The results of the study show that there are three approaches used by Nurcholis Madjid in formulating the concept of Pluralism, namely first, the Tawheed approach, namely the return of human dignity and status back to its position as a creature of Allah. Humans look up "up" only to God, to fellow human beings must look in a series of equality. Second, the Philological Approach, namely the redefinition of the meaning of Islam or more precisely the expansion of the definition of Islam as an attitude of surrender, submission, and obedience to God Almighty. The third is the Historical Approach, which is the value or spirit contained in that history. In this case, every adherent of religion needs to take as an example the values of openness of the people of Medina at that time, not to take the form of the government of the Prophet Muhammad in Medina to be applied today.