Nurcholish Madjid Research Articles

Cak Nur on Politics: Indonesian Political Islam and the Role of Islamic Politics

The Indonesian political elites tend to use Muslims for their personal interests, instead of making Islam as their moral guide in the political arena, despite Nurcholish Madjid’s (Cak Nur) secularization is needed. For this reason, this research discusses the political ideals of Cak Nur, especially the idea of ​​secularization in the midst of the current political Islam in Indonesia. Using a descriptive method, literature study, and a qualitative approach, the results of the study showed that Islam essentially is not merely a formal structure or composition and collection of laws of the state and government. Islam is the embodiment of tawḥīd. It is a spiritual force that can give birth to a soul that is ḥanīf, inclusive, democratic, and respects society’s pluralism. Therefore, an understanding of more advanced Islamic teachings, such as Cak Nur’s secularization concept which according to Cak Nur's does not lead to secularism; as well as the need for freedom of thought, an idea of ​​progress, and openness to ideas are a necessity in Indonesia. As such Moslem should use a secular lens to view worldly matters that need rational and objective thinking, rather than using faith, Islamic law, ʻaqīda (creed), and ʻibāda (worship) which are spiritual matters.

Titik Beranjak Nurcholish Madjid: Dari Masa Kanak-kanak Sampai Tradisi Pesantren

Nurcholish Madjid was a prominent Indonesian Muslim intellectual. Early in his academic career, Nurcholish was a leader in various student organizations. He soon became well known as a proponent for modernization within Islam. Throughout his career he continued to argue that for Islam to be victorious in the global struggle of ideas, it needs to embrace the concepts of tolerance, democracy and pluralism.

Prinsip-prinsip Islam Tentang Demokrasi : Studi Pemikiran Nurcholish Madjid Tahun 1970-2005

This article is a summary of research results written using descriptive and holistic methods. By reviewing primary and secondary sources to obtain accurate and clear data that contains: Islamic principles of democracy in the struggle of Nurcholish Madjid, Islamic Principles about Democracy in Learning Applying Islamic Principles about democracy in Indonesia. Democracy requires real effort from every citizen and its supporting devices, namely a conducive culture as a manifestation of a society's thinking and design to create democracy as a view of life in the country both by the people and the government. The regularity of the background, the importance of this article is discussed. This article will discuss more about discussing Nurcholish Madjid about Islam and democracy.

Depth Theology and Depth Islam: Abraham Joshua Heschel and Nurcholish Madjid on Religious Pluralism

The work attempts to elucidate the idea of religious pluralism of two very important figures in the traditions of Judaism and Islam: Abraham Joshua Heschel (1907-1972) and Nurcholish Madjid (1939-2005). Both figures are interesting to compare for some very important reasons. Although somewhat different, there is much in common between the two, especially in terms of their arguments on the issue of religious pluralism. Their ideas of religious pluralism are based on what the so- called “Depth Theology” (DT) and “Depth Islam” (DI). DT and DI are different from the usual theological dogmas that contain concepts and structures. DT and DI are not literal and superficial forms of religion. Their religious understanding went beyond the literal texts to look for the principles and spirit of religion in appreciating humanity, diversity and peace. In the context of inter-religious tensions due to suspicion, hatred, and hostility, the depth-theology of Heschel and the depth Islam of Madjid find their significance.

Depth Theology and Depth Islam: Abraham Joshua Heschel and Nurcholish Madjid on Religious Pluralism

The work attempts to elucidate the idea of religious pluralism of two very important figures in the traditions of Judaism and Islam: Abraham Joshua Heschel (1907-1972) and Nurcholish Madjid (1939-2005). Both figures are interesting to compare for some very important reasons. Although somewhat different, there is much in common between the two, especially in terms of their arguments on the issue of religious pluralism. Their ideas of religious pluralism are based on what the so- called “Depth Theology” (DT) and “Depth Islam” (DI). DT and DI are different from the usual theological dogmas that contain concepts and structures. DT and DI are not literal and superficial forms of religion. Their religious understanding went beyond the literal texts to look for the principles and spirit of religion in appreciating humanity, diversity and peace. In the context of inter-religious tensions due to suspicion, hatred, and hostility, the depth-theology of Heschel and the depth Islam of Madjid find their significance.

APA KABAR PEMBAHARUAN PEMIKIRAN ISLAM? (Meneropong Pembaharuan Pemikiran Islam Post Cak Nur - Gus Dur)

In the 1990s the world of Islamic thought was very crowded and dynamic. There are some Islamic thinkers of the country who are very interested in producing discourses on Islamic thought. Some of them were (alm) Nurcholis Madjid and (alm) Abdurrahman Wahid (Gus Dur). Although the political realm of the homeland at that time began to warm up, the Islamic thought movement was very dynamic. After the fall of the new Order in 1998, and the death of several Islamic thinkers, the Islamic thought movement seemed to experience congestion. Even now it is quiet from healthy Islamic thinking. All components of thought are absorbed in the ups and downs of the political stage which attracts much attention. the results of this paper show that the political stage turned out to be more attractive to the generation of Islamic intellectuals post Cak Nur - Gus Dur.

From Politics to Education: Nurcholish Madjid and the Reform of Education In Indonesia

This paper attempts to understand Nurcholish Madjid’s Islamic education reform. After the death of Nurcholish Madjid, his education appears as a significant human capital investment which might become the instrument which constantly keep Nurcholish Madjid’s legacies alive, developed, and disseminated through times. Apart from this fact, Nurcholish Madjid’s Islamic education reform has not been yet the main focus of previous researches. Focusing on Nurcholish Madjid’s Islamic education reform, this paper looks at the educational activities of Nurcholish Madjid mainly in IAIN-UIN Jakarta and Paramadina. In this regards, this paper investigates Nurcholish Madjid’s Islamic education reform and the contexts within which it was developed. This investigation provides an insight to the discussion of the subject which tries to answer the questions of what kind of ideas which were developed by Nurcholish Madjid to reform Islamic education in Indonesia; how he defined, interpreted, and applied the ideas for the development of Islamic education in Indonesia. Eventually this paper suggests that in teaching and understanding Islam, Nurcholish Madjid obviously treated Islam not only as a religion, but also as a historical, sociological, and anthropological phenomenon which must be studied in an open, democratic, participatory, pluralistic, and inclusive way.

NURCHOLIS MADJID’S CONCEPT OF EDUCATION (AN ANALYSIS OF THE CONCEPT OF EDUCATION CURRICULUM DEVELOPMENT IN PESANTREN)

The Islamic boarding ( Pesantren ) education curriculum is a tool to achieve the objectives of Islamic Education. Decreasing of students' morallity, equal learning opportunities, low internal efficiency of the education system, institutional status, management of education that is not in line with national development, and unprofessional human resources. The problem faced by pesantren in this era is the narrowing of the curriculum which study of the sciences only grammatically such as: nahwu-sharaf, fiqh, aqa'id, tasawuf, tafsir, hadith, and Arabic. In this context, education curriculum in Pesantren needs to be reformulated including its vision and objectives as well as develop the curriculum. The application of the curriculum in Pesantren needs to be checked and balanced including the balance of classical Islamic repertoire, Islamic knowledge, and general knowledge. Santri (students in Islamic boarding school) can study these sciences not only grammatically, but how to master the sciences verbally or text. So, products ( santri ) are not only as consumers but producers. Thus, this article is intended to explore Nurcholis Madjid’s concept of the education curriculum in pesantren . Meanwhile, the reason why this thesis is only focused on studying the concept of a e certain figure is because Nurcholis Madjid is a prominent Indonesian Islamic intellectualist who is credible to investigate the reality of the world of education in pesantren . Keywords : Curriculum and Education, Pesantren (Islamic Boarding Schools)

The Power of Language in Indonesia’s Reformation

Indonesia’s Reformation in 1998 is a political change driven by the power of civil society and very much determined by the discourse in hegemonic struggle. One of the most influential intellectual ideas and leadership styles of reformation and civil society is suggested by Nurcholish Madjid. This article examines the twenty-year problems of Reformation in the view of Gramsci’s theory of hegemony by analyzing Nurcholish Madjid’s ideas. There is an intellectual imperialism which makes the national ideas embedded in the Preamble of the 1945 Constitution unable to be developed to guide the national life due to the irrelevant social sciences. This article uses the approach of discourse analysis on Indonesian Preamble of the 1945 Constitution text. The explanation shows the possibilities and the expectations after twenty years of Reformation in Indonesia.

Islamity, Humanity, Indonesianity, and Culture: A Comparative Study on Ahmad Syafii Maarif, Nurcholis Madjid, and Abdurrahman Wahid

Kajian tentang kebangsaan dan keindonesiaan merupakan hal yang tidak bisa dipisahkan. Sebagai bangsa, Indonesia berada pada posisi yang sangat beragam. Sedangkan sebagai negara Indonesia, merupakan negara dengan penduduk beragam suku, agama, etnik, dan golongan. Di antara semuanya menjadi satu dalam rumpun Keindonesiaan karena mengalami nasib yang sama di bawah penjajah colonial Belanda. Pikiran Ahmad Syafii Maarif, Abdurrahman Wahid, dan Nurcholish Madjid, tiga tokoh dari organisasi Islam terbesar di Indonesia berada pada pemikiran yang secara substansial terdapat kesamaan. Ketiganya sepakat bahwa Indonesia telah pada posisi yang ideal dengan Pancasila sebagai dasar Negara bukan negara agama. Islam sebagai agama mayoritas penduduk Indonesia, tidak dijadikan sebagai dasar negara. Ahmad Syafii Maarif, Abdurrahman Wahid dan Nurcholish Madjid sepakat bahwa nilai-nilai Pancasila merupakan nilai yang tidak bertentangan dengan Islam. Negara Pancasila sebagai pilihan adalah negara yang tidak bertentangan dengan Islam. Nasionalisme dan Islam merupakan dua hal yang saling mendukung tidak bertolak belakang. Tulisan ini memberikan kesimpulan bahwa di Indonesia, dengan Pancasila sebagai dasar negara, merupakan bagian dari kosmopolitanisme-kebangsaan yang modern. Kajian dalam tulisan ini mendasarkan pada karya yang ditulis oleh Ahmad Syafii Maarif, Abdurrahman Wahid dan Nurcholish Madjid, terutama karya yang ditulis setelah tahun 2001. Tulisan ditulis dengan pendekatan interpretative atas teks yang tersaji dalam karangan dua intelektual muslim kenamaan dari Muhammadiyah, NU dan non afiliasi organisasi keislaman.

KONSEP POLITIK ISLAM KULTURAL PERSPEKTIF NURCHOLISH MADJID

This article is about the political thought of Islam Nurcholish Madjid. For most Islamic societies, Nurcholish is the big thinkers who followed pemikiran-pemikirannya. What is discussed here is especially points where Nurcholish makes a political statement-statement is then taken by colleagues in his day and thereafter. The most notable being discussed here is a thought-provoking cultural politics in the era of new order Nurcholish, who then lashed with political thought at the beginning of the Reformation period. Research methods this article is using a qualitative approach, while the nature of this normative and sociological research. This article is the kind of research libraries or commonly called with (library research). This article aims to find out how the concept of political Islam cultural Perspective Nurcholish Madjid. Results or conclusions of the article is that of religious thought, in political thought Nurcholish asserted any necessity of openness, both Muslims and non-Muslims in Indonesia not to happen "the price of death". Each party in the political arena, according to him, Indonesia must continue to do the bargaining and accommodation of interests each for the creation of a common interest

PANDANGAN NEO SUFISME NURCHOLIS MADJID (Studi Tentang Dialektika Antara Tasawuf Klasik dan Tasawuf Modern di Indonesia)

This research is to describe: (1) the background of emergence of Nurcholish Madjid' s thinking about Neo-Sufism. (2) the substance of Neo-Sufism according to Nurcholish Madjid and it's implication to the life of Islamic community. (3) to describe it's existence between classical Sufism and modern Sufism. This research is library research. The data in this research are qualitative data from the books and documents that relate to the topic. The collected data are analyzed by content analysis technique. This research find that two factor cause the emergence of Nurcholish Madjid's thinking about Neo-Sufism: (1) historical and scientific factor that sunni Sufism, philosophical Sufism and modern Sufism are contradicting and blaming each others on their concept. (2) actual factors that is, the emergence of spiritual crisis in the western country and their consciousness to repair it by studying Sufism teaching. Neo-Sufism is the continues of the classical Sufism and modern Sufism thinking, but it try to combine between them. If the classical Sufism stress on spiritual experience, spiritualism, uzlah, wirid, zikir and kasyaf, and take away the profane affairs, and modern Sufism see that uzlah, kasyaf and spiritual experience on classical Sufism as bid'ah and khurafat, Neo Sufism try to combine them by saying that spiritual experience, uzlah, and kasyaf are importance but not to far away from profane life. According to Neo Sufism, to be sufi is not throw away profane life but we still can be sufi although to be active in profane life. Nurcholish Madjid' s thinking o n Neo-Sufism is the consistence of Ibnu Taimiyah-Ib nu Qayyim Al-Juaziyah-Fazlurrahman an d Hamka thinking.

Teologi Pluralisme Dalam Pendidikan Islam Mencermati lmplikasi Pemikiran Nurcholish Madjid

The phenomena of religious plurality is like two-edge knife. The religious plurality can give advantages or us to help human life achieving the progress because of life dynamics with those differences. But, on the other hand, it can cause big disaster for human life. Of course, we do not wish religious plurality to be a destructive power. An effort to create the awareness of the plurality must be done to make the plurality become stimulant of progress not a destructive power. In this context, the idea proposed by the thinkers of pluralism, such as Farid Essack, or Nur Cholis Madjid, who have tried to propose the idea in the theological context, find its significance.

Dialog dan Kerjasama Antar Umat Beragama dalam Perspektif Nurcholish Madjid

When leaving the end of the second millennium and entering the beginning of the third millennium, humankind is faced with the phenomenon of conflict in the name of religion, both on a regional and global level. In modern history, there are so many conflicts that occur in the name of beliefs in different parts of the world. In the context of Indonesia, both of impacts of various conflicts and conflicts between various beliefs are rising to the surface ahead of the beginning of the third millennium to the present day. All this requires dialogue and open cooperation between religious communities. In the context of Indonesia, in order to contribute maximally to the good, and the progress of the nation and state, all religious people must be willing to engage in dialogue and cooperation in the social, cultural, economic, political, human quality of Indonesia and others. Therefore, we will explore the discourse of dialogue and cooperation among religious people in the perspective of Nurcholish Madjid.

Pengalaman Paramadina sebagai Rumah Pengetahuan Berbasis Nilai-nilai Ketuhanan, Tradisi Hikmah, dan Ilmu Pengetahuan

This article describes Paramadina University, a higher educational institution in Indonesia, which cannot be separated from its leader as well as the founder of its initial idea, i.e. Nurcholish Madjid. The existence of Paramadina University is, therefore, more closely related to the establishment of Nurcholish Madjid’s genial ideas who attempted to link the idea of ​​Islam-Modernity-Indonesia. Since its initial inauguration in 1994, Paramadina University has carried out basic insights aimed at building a scientific society based on divine values and wisdom of humanity. It also encourages the values of pioneering souls to break through the borders of knowledge. Employing qualitative approach, this article aims at further analyzing the model of modern religious tradition developed by Paramadina University. The study affirms central position and role played by this higher educational institution both in Indonesia and the Islamic world in general. This centrality appears, especially, when we link the ideas of Islamic universalism, spatial-temporal of indonesianess, along with responses toward the life of the contemporary society which seems to be not only complex but also moves quickly escorting the breath of the age.

Pembaharuan Pemikiran Islam dan Relevansinya bagi Pengembangan Pendidikan di Indonesia

The issue of renewal will always be associated with the advancement of science and technology as well as the changing demands of the times. Modernization or renewal can be an attempt to improve the situation both in terms of ways, concepts, and a set of methods commonly applied in order to deliver better circumstances. In the context of renewal education is the absolute thing to be done because part of maintaining the existence of education itself. Islamic education is uniquely different from other types of educational theory and practice largely because of the all-encompassing influence of the Qur’an. The renewal of Islamic education is an attempt to actualize the great values of religion in the form of an empirical and historical life. Nurcholis Madjid and Kuntowijoyo are two great Islamic thinkers of Indonesia who seek to actualize Islamic values in everyday life. Although not specific in the world of education, but what is done in Islamic renewal can be used in renewal in education. The values of religion that are still normative and subjective must be transformed into theories that can be translated in the empirical world and become objective. This paper aims to explore the thinking of Islamic renewal of these two figures and find its relevance to the development of Islamic education.

PENDAMPINGAN ORANGTUA TERHADAP PENDIDIKAN ANAK

Is there democracy in Islam?, how is the attitude of Muslims to democracy, is Islam compatible with democracy? This question gets a different reaction from Muslim thinkers. This means that Democracy in Islam is still a controversial issue, both theoretically and practically. There are at least two groups or blocks of views from Muslim thinkers. First the conservative group, they reject openly Islamic relations with democracy. For them in Islam there is no place for democracy. Second, the moderate Islamic view group. This group holds that the substance (essence) of democracy is in line with Islamic principles. While democracy in the view of Western educational philosophy in this paper is represented by the opinion of Dewey (1916/1996), Schumpeter (1942), Dahl (1971) and Zulu records (2001). While the view of democracy in the philosophy of Islamic education is represented by the view of moderate Islamic groups that bring Democracy into Islamic education in a dialogical way. The point is that the values of Democracy can be strengthened through education. Democracy and education are entities that can not be separated in achieving the two educational objectives as Nurcholis Madjid said in Indonesia context.

Pluralisme dalam Pendidikan Islam: Studi Pemikiran Prof. Dr. Nurcholish Madjid

Pluralism is not only a theological consciousness, but also social consciousness. This has implications for the awareness that humans live in a pluralistic society in terms of religion, culture, ethnicity and various other diversity. According to Nurcholish Madjid, Islamic education, both formal and non-formal, is a bridge to internalize pluralistic values or inclusive creeds to students. Al-Quran is the main foundation of Islamic education practice. On that basis, Islamic education is required to present social morality so that the humanistic messages contained in the holy book can be used as guidelines for civilized social life. This research wants to look in more detail about Nurcholsih Madjid's framework of thinking about religious pluralism in Islamic education. This research uses the literature review method, so that the writing refers to the sources of writing, such as articles, journals, books that are in accordance with the discussion of this research.

RELASI AGAMA DAN NEGARA

This paper examines religious and state relations of Islamic thought perspective. This study aims to describe how the relationship between religion and state in the view of Islam. The method used in obtaining data is descriptive method through literature study. The results of the study show that among Muslim figures or thinkers such as Nurcholish Madjid and Abdur Rahman Wahid agree that there is a constructive relationship between state and religion which by revivalists separates it. Some of the indicators are: (1) Islam gives the principles of the formation of a state with the concept of khalīfah ,dawlah, or hukūmah, (2) Islam emphasizes the democratic values of truth and justice, and (3) Islam upholds Human Rights by stating that the basic rights that human beings bring ever since they are born are the right of religious freedom. Therefore, Islam essentially emphasizes the importance of human rights to be upheld in a state, because human rights are rights that should not be disturbed and deprived from the person who has the right.

Pemikiran Universalisme Islam Nurcholish Madjid dan Relevansinya Terhadap Penyelenggaraan Pendidikan Multikultural

Indonesia has one of the world’s cultural diversity. Indonesia’s diversity like a double-edged knife. Besides as excellence, diversity leads to many conflicts. To prevent such conflicts occur, the necessary awareness of multicultural effective if implanted through education. Moreover, religion also has an important role in keeping the peace. Islamic religion has a concept of Islam Rahmatan li al-’âlamîn, the universal teachings of Islam which teaches followers to live peacefully side by side and keep the peace. Universal Islam is most often expressed by Nurcholish Madjid. Islamic universalism in view Nurcholish Madjid have the same ‘spirit’ with multicultural education as follows; (A) Award in diversity, manifested in; first, the diversity of languages. Secondly, respect for the diversity of religions and beliefs. Third, respect for ethnic diversity, can be realized through a narrative that multiethnic, analogy, and excursions. (B) Social Justice, embodied in education and justice and equal rights to education. (C) Wisdom-Based Local Culture. The implication can be realized in various forms, first, in the form of the use of instructional media puppet show, angklung or ludruk. Second, in the curriculum, such as local content batik expertise, integration with subjects and extrabased local culture. (D) Investment attitude of ‘Islam’ as a basis for multicultural behavior. An important point which has apparently not yet been applied at planting multicultural attitude is consciousness ‘Islam’ (with ‘i’ minor) in individual behavior. attitude of ‘Islam’ which means Nurcholish means submission and surrender to God will bring the man no longer be the most righteous judge in the world, and appreciate diversity as a sunnatullah. Keywords: Nurcholish Madjid, Islamic universalism, Multicultural Education