Author: PUSAD Paramadina

Ihsan Ali-Fauzi Mei ini Keluarga Besar Yayasan Paramadina memperingati 1.000 hari wafatnya Nurcholish Madjid (Cak Nur), tokoh pembaruan Islam di Indonesia. Bagaimana sebaiknya menaksir gagasan dan gerbong pembaruan yang ditariknya? Mengapa pesan besar yang ia sampaikan kedodoran belakangan ini? Seraya meminjam dari sosiolog Robert Wuthnow, saya ingin...

  ON 3 JANUARY 1970, a young Muslim scholar stood before a large audience in Jakarta and delivered what would be the defining speech of his career. He observed that while Islam was developing rapidly in Indonesia, very few Muslims were attracted to Islamic politics. It was, he said pithily, a case of “Islam yes, Islamic party no!” His words were more than an observation about community attitudes; he was also endorsing the trend away from political Islam. For him, Islam’s future in Indonesia lay not in politics, but in cultural, intellectual and educational activity. The speaker was Nurcholish Madjid and his address created a furore. To understand why his words aroused such a reaction, one must know something of Nurcholish himself and the challenge facing political Islam in the late 1960s and early 1970s. Nurcholish was, at that time, one of the brightest young stars in the firmament of Indonesian Islam. He was a gifted intellectual with natural leadership qualities. He had twice been elected chairman of the country’s largest Muslim student body, the Muslim Students Association (HMI), and a leading role in Islamic politics seemed inevitable. Indeed, he was paid the accolade of being known as the ‘Young Natsir’ (Natsir Muda), a reference to the former prime minister and chairman of the Masyumi Islamic Party, Mohammad Natsir, who was the most revered figure in modernist Islamic politics.

Disampaikan sebagai orasi ilmiah dalam Nurcholish Madjid Memorial Lecture I, 7 Desember 2007, di di Auditorium Nurcholish Madjid, kampus Universitas Paramadina, Jakarta.  Acara ini diselenggarakan oleh Yayasan Wakaf Paramadina.   All human knowledge, insofar as a man is a member of a society in general, is not empirical, but ‘aprirori’ knowledge. The genesis of such knowledge shows that it preceds levels of self-consciousness and consciousness of one’s self value. There is no ‘I’ without a ‘we’ The ‘we’ is filled with contents prior to the ‘I’ (Max Scheler, Problems of a Sociology of Knowledge. 1980, p 67)

Artikel ini mencoba mengemukakan pembahasan tentang gagasan dan pemikiran Mohammad Hatta, wakil Presiden pertama RI, yang oleh sebagian kalangan -dalam hal ini penulis mencontohkan media Suara Hidayatullah-dianggap sebagai seorang nasionalis sekuler. Hatta, dalam hal ini dianggap telah "mengkhianati" dan "menyakiti" ummat Islam karena turut mendorong...

Karel Steenbrink, Dutch Colonialism and Indonesian lslam: Contacts and Conflicts 1596-1950, translated from the Dutch by Jan Steenbrink  and Henry Jansen (Amsterdam Rodopy, 1993), 170 pp. Di dunia kesarjanaan Barat, sejauh ini sudah tersedia beberapa literatur yang mencoba mengungkap persepsi Barat tentang Islam (agama lslam, dunia...