CHAPTER I
INTRODUCTION
INTRODUCTION
A.
Background of Problem
In the
realm of Islamic thoughts and Indonesian, the
figure Nurcholish Majid is one of the most
phenomenal and legendaries
figure in the history of Islamic thought. Armed
with an in-depth experience and knowledge
he is able to produce great ideas about the
concepts and successfully collaborate between conservative
ideas with thought
contemporary. Thus Nurcholish Majid had
been bequeathed to the people of Islam an
encyclopedia of thought which is very rich
who are mixed from
different civilizations of mankind.
But
if we talk
about the figure Nurcholis
Majid and some thoughts
of the terms will
be pros and cons among the Islamic
ummah. Especially the concept of
religious pluralism idea. Therefore in
this paper we will
discuss about the
actual style of
Religious Pluralism Nurcholis
Majid
B. Problem Formulation
The
authors formulate the problem as follows:
1. How Biography Nurcholis Majid?
2. How do ideas and thoughts Nurcholis Majid of Pluralism?
1. How Biography Nurcholis Majid?
2. How do ideas and thoughts Nurcholis Majid of Pluralism?
C. The
purpose of Problem
The
purpose of writing as
follows:
1.
To know the biography of Nurcholis Majid.
2.
To know the thoughts and ideas Nurcholis
Majid of Pluralism.
CHAPTER II
DISCUSSION
A. A Preface Of Pluralism
Pluralism is a concept that has a broad
meaning, relating to the acceptance of different religions, and is used in
divergent ways, too:
• As a world view which states that a
person's religion is not the only sources that are exclusive for the truth, and
so on in other religions can be found, at least, a true and correct values.
• For the acceptance of the concept
that two or more religions have the same truth claims are equally valid
exclusive. This opinion is often emphasize aspects that are common in these
religions.
• Sometimes it is also used as a
synonym for ecumenism, which is an attempt to promote a degree of unity,
cooperation, and better understanding among religions or different
denominations within a religion.
• And as a synonym for religious
tolerance, which is a prerequisite for the harmonious coexistence between
different religions or different denominations.
Religious pluralism, sometimes viewed from a theoretical point of view are sometimes viewed from a practical standpoint, the meaning of religious pluralism from the practical point of view that respects of believe groups, schools or other religions to live next door to the harmony and peace with one another.
Religious pluralism, sometimes viewed from a theoretical point of view are sometimes viewed from a practical standpoint, the meaning of religious pluralism from the practical point of view that respects of believe groups, schools or other religions to live next door to the harmony and peace with one another.
Therefore, pluralism is the belief in
the existence of two or more thought-out of the establishment or Interpretation
from the theoretical side, must be orderly and peaceful living among one
another and trying not to disturb others. The opposite, if there is someone who
believes that one must go away from a community of people and only one group is
entitled to exist in the community then that person is regarded as an
anti-pluralism.
Pluralism has been a real awareness of
religions since the beginning. Religion generally appear in a pluralistic
environment and establish themselves in response to the existence of pluralism.
In fact, it is said that every religion is born from the encounter with the
reality of plurality. Thus, pluralism is a social fact that is always there and
has sustained religious traditions. However, in the face and respond to the
reality of the different religions are so pluralistic, it seems every religious
community is not monolithic. They tend to take way and a different response,
which if categorized split into two groups confront each other.
First, the group unanimously rejected
the idea of religious pluralism. They are usually referred to as the
exclusivist. In view of the religion of others, these groups often use the
standards of its own assessment to give a verdict and judgment of other
religions. Theologically, for example, they assume that only the most authentic
agamanyalah comes from God, while other religions are nothing more than a human
construction, or it may also come from God but has undergone a revamp and fraud
by his own people.
They have a tendency to justify their
religion, while blaming the other. Praising oneself while vilifying religion to
another religion. Religion of others is seen as a way of salvation is not
complete. They based their views at a number of verses in the Koran. For
example, [1] QS Ali Imran (3): 85, [2] QS Ali Imran (3): 19 [3] Surat Al-Maidah
(5): 3. [4] QS An-Nisa (4): 144.
Second, the group receiving religious
pluralism as an inescapable fact. This group generally believes that the
religion of all prophets is one. They adopt the view of the existence of points
of the equation as a common thread that interlink all doctrinal provisions
brought by any prophet. For the second group is quite clear that the doctrine
that distinguishes each of the dimensions of which are technical, not
substantive operasinal-essential, such as about the mechanisms or procedures
for the rites of worship and so on. There is a verse that became favorites
among this second group. For example, [1] QS Al-infidels (109): 6 [2] Surat
Al-Baqarah (2): 256. [3] Surat Al-Maidah (5): 69, [4] Surat Al-An `am (6): 108.
B. Biography Nurcholish Majid
Nurcholis
Majid was born in
Jombang East Java,
precisely at a
small Village Mojoanyar M/26 dated March 17,
1939 Muharram 1358 H from among keluagra boarding. His
father named H.
Abd. Majid a
religious boarding school dropout Tebuireng and
is a favorite of
students Hadratussyaikh KH. Hashim Ash'ari.
Education adopted in Mojoanyar SR and MI; Pesantren Darul
'Ulum in Jombang Rejoso; KMI (Kulliyatul Mu'allimin al-Islamiyah) Pesantren Dar
es Salam in Gontor Ponorogo; IAIN Syarif Hidayatullah in Jakarta (Bachelor of
Arabic Literature, 1968) and holds a Doctorate from the University of Chicago,
USA (1984) with dissertation: Ibn Taymiyya on kalam and falasifa. Confirmed as
a Professor of IAIN Jakarta (1998), and also as a visiting professor at McGill
University, Montreal, Canada 1991-1992. and Expert Researcher LIPI (1999).
Served as lead HMI two periods
(166-1971); President of the Islamic Students Association of South East Asia in
1967-1969, Deputy Secretary General of Fellow in Eisenhower Fellowship in 1990.
Founder and chairman of the Foundation Endowments Paramadina that leads to the
movement of Islamic intellectuals in Indonesia and Rector of the University of
Paramadina Mulya and Lecturers Graduate IAIN Jakarta.
He
has written papers published in various
magazines, newspapers and book edits. His books
have been published is; Khazanah Islamic Intellectuals
(Crescent Star, 1986), Islam, modernity and Indonesian
identity (Mizan, 1988), Islamic doctrine and
Civilization (Paramadina, 1992), Islam, Democracy and Indonesian’s (Mizan,
1993), Door God (Paramadina, 1994),
The civilization of Islam Religion (Paramadina, 1997)[1].
Cak
Nur regarded as
an icon renewal of Islamic
thought and movement
of Indonesia. K.H as Abdurrahman Wahid
(Gus Dur). Madjid
Nurholish often expresses
ideas that are considered controversial, especially the idea of a
renewal of Islam in
Indonesia. His thinking as a source
of pluralism and an open about the teachings of Islam,
especially after acting in Paramadina Foundation in developing moderate
Islamic teachings[2].
The idea of pluralism
has established itself as a leading Muslim intellectual
his day, especially when Indonesia was
caught and thrown
in every downturn
and the threat of
national disintegration. His name was sticking out as
the strongest candidate Election 2004 presidential
candidate[3].
But
the decision as
an independent presidential candidate
who's too early states are willing to follow the Golkar Party Presidential
Candidate of the Convention, and later resigned, has
descries chances of reaching the chair of
RI-1's. Previously, quite a lot of parties
who wish to propose
a presidential candidate. But after his
willingness to follow the
convention of Golkar, the proposal
to be retroactive. He seemed pretty
choked up as presidential
loudspeakers, such as never put forward[4].
Nurcholish
Madjid small originally
aspired to become a train engineer. However, after
the adult driver instead be a candidate
in another form, a
locomotive driver who took carriage
of the nation. Actually a political locomotive
engineer is a
more reasonable choice[5].
Nurcholish young families
who live in
the middle of talking about politics more
viscous than the steam
engine. His family came from
Nahdlatul Ulama (NU) and his father, Kiai
Haji Abdul Majid,
was one of the leaders of political parties Masyumi. During a "tantrum" NU politics out of Masyumi and formed his own party,
his father remained in the Masyumi.
Nurcholish political awareness triggered by the activities
of young parents who are very active in the affairs of the election.
Practical
politics began to familiar as a student. He was elected as Chairman of the
Association of Islamic Students (HMI) Ciputat branch, where Nurcholish studying
at the Faculty of Literature and the Islamic Cultural Institute Syarief
Hidayatullah State Islamic Religious Affairs, Jakarta. His experience grew when
it became one of the candidates for Chairman of the Executive Board of the HMI.
Despite
leading a respected
extracurricular student organizations
at the beginning of the New Order era, Nurcholish
not prominent in
the field as a demonstrator.
Even the name is
also not fly in the political environment
as caretaker Indonesian Students Action Committee (WE), a collection of
students who are considered
role overthrows President
Sukarno and put
Maj. Gen. Suharto
as his successor. Achievements Cak Nur
more engraved on
the stage of thinking. Especially his opinion about
the matter of democracy, pluralism, humanism, and
the conviction to look at modernization or
not as a Western
modernism, modernism is not westernization. Modernism
had seen Cak Nur as
a global phenomenon, as well as democracy.
The
idea seems to spread through a variety of writings
that was published regularly in the tabloid Pulpit
Democracy, published HMI. The idea of the
President of the Islamic Students
Association of South East Asia is striking
many people, until
he was called by
the people Masyumi as "young Natsir.
"
Cak Nur died on August 29, 2005 due to Cirrhosis of liver
disease who suffered. Although he just ordinary civilians, he Buried in
Kalibata Hero Cemetery because the considerable merit in the nation and the
State.
C.
Ideas and Thought Nurcholis Majid on
Religious Pluralism
The
birth of the idea of religious pluralism is a reflection of the long reading of the
facts of history Nurcholis
Majid religious progress
which often displays a view inspire and traumatic.
Conflict, violence, and war on the basis of religious sentiments
of hatred that marred so visible. Such as
in their own homeland in Sulawesi between
Christians and Muslims that continues prolonged. or
outside the country such as Catholic and
Muslim conflict in
the Philippines, the Palestinian conflict - Israel,
Hindus versus Muslims
in India, etc.
As
a fundamental religious
concept, certainly in the initiated and
catapult the idea of religious pluralism Nurcholish
Majid has a strong
normative foundation of thinking
and a strong and
capable. In this case Nurcholish Majid tends
to the word of God
in the letter of Ali-Imran Verse 64 and 19.
This
means: Say: O
People of the Book, let (hold) to a sentence (assessments) that
there is no dispute between us and you, that we do not worship except
Allah and we
do not associate him
with anything and
not (also) some
of us make some the other as a
god but Allah. "If
they turn away, say
to them: "Bear
witness that we are
the ones who have surrendered
(to Allah)."
Meaning:
Verily the religion (which approves) sight of Allah is Islam. There is no
disputing the people who have received the
Scripture [189] except after knowledge came
to them, because
malice (that exists)
between them. Anyone
who disbelieves the revelations of Allah, Allah is swift at reckoning.
But do not interpret the Cak Nur as the idea of pluralism which considers all religions equal, such as
assuming the layman. Pluralism for Cak Nur is a cornerstone of a positive
attitude to accept diversity of all things in social life and culture,
including religion. What is meant by a positive attitude is an active and
prudent attitude. Pluralism by the formulation of Cak Nur is part of the basic
attitude in Muslim. "That is being open to dialogue and accept differences
in a fair manner", he said. "With the attitude of openness and
dialogue that we have an ethos intended to read, build, learn, and always
wise."
Cak Nur always distinguishes between plurality and
pluralism. Plurality for Cak Knur as a professor at UIN Jakarta it is the
diversity of life that has become sunnatullah. While pluralism is a mental
attitude and maturity in accepting diversity. The emphasis on pluralism Cak Nur
is a mental attitude and maturity to be able to accept differences, because not
everything can accept differences. And if someone is unable to accept
pluralism, it is because understanding is not yet mature. a pluralist rather
than those who received the distinction of different religious truth. But the
further he also had to learn the truth of other religions with a fair attitude.[6]
view
of Cak Nur, there are three religious attitudes, namely:[7]
1.
Attitude Exclusive
Those
are a closed religious attitude and view that salvation only
in religion and
theology. For Christians,
salvation was only in his church, or no prophet
outside the church.
2.
Inclusive attitudes
That
is the religious attitude that distinguishes between rescue and activity
presence of God in the teachings of other religions, with God's rescue and
activity there is only one religion is Christianity.
3.
Attitudes parallelism
That
is the religious attitude that views that
there is salvation in all religions.
The development of religious attitudes to see all
existing religions in this world
the same principle. All religions with
theological expressions of faith and worship
are diverse.[8]
Cak
Nur's idea and the
idea of pluralism is not fully accepted
both premises among
Indonesian Islamic community, especially among
the Muslim community which adopts textual
literalists (traditional and conservative) on
the source of doctrine. They assume that
the school of Cak Nur has deviated
from Qur’an and
Hadis. The idea seems the most stir audiences, particularly the activists of
Islamic movements, is now the general director of Jakarta Pulpit magazine made the
comments "Islam yes, Islamic party
no. " He then
considers the Islamic parties have become "God" for those new Muslims.[9]
Pluralism Cak Knur stands upright on the fundamental ethical
teachings and values of al-Quran completely. Theology departs
from the consciousness of mankind pluralism or a plurality which is a fact that
has become the will of God. Even in al-Quran were described Muslims in
particular on the progress of his life will split into 73 groups. A difference should
be a force capable of uniting, form a better social life, and depart from the terms
of the implications it would give full faith in God and religion on belief.
CHAPTER
III
CLOSING
A. Conclusion
Cak Nur's no sense of pluralism as
an idea which considers all religions are equal, but the pluralism of Cak Nur
is a cornerstone of a positive attitude to accept diversity of all things in
social life and culture, including religion
Pluralist view of Cak Nur's apparently not understood by the
public and religious figures well. According to the lecturer Paramadina, still many
people who blame interpret the meaning of pluralism. Some think that pluralism is
an attitude or idea that believing the truth of all religions. So the proponent
of the idea of pluralism is often classified as adherents of religious relativism.
In fact, seldom of those who are considered heretical and apostate.
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Nurjati IAIN publisher
http://info-biografi.blogspot.com/2010/02/dr-nurcholis-madjid.html
http://www.tokohindonesia.com/ensiklopedi/n/nurcholis-madjid/biografi/05.html
Http://Islamlib.Com/Id/Index.Php?Page=Article&Id=1032
Nur Achmad (ed). 2001. PLURARITAS
AGAMA: Kerukunan Dalam Keagamaan. Jakarta. Kompas
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