KONSEP POLITIK ISLAM KULTURAL PERSPEKTIF NURCHOLISH MADJID
DOI:
https://doi.org/10.25217/jf.v3i2.308Keywords:
Islamic Culture, Islamic Politic, The Islamic StateAbstract
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
References
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[3] Nurcholish Madjid, Cita-cita Politik Islam Era Reformasi. Jakarta: Paramadina, 1999.
[4] Ernst Cassirer, et. al. The Renaissance Philosophy of Man, Chicago: The University of Chicago Press, 1948, h. 223, seperti dikutip Nurcholish Madjid, ibid., h. 260. .
[5] Nucholish, Islam Doktrin, h. 590.
[6] QS. al-Nisa/4:58; Yunus/10:47; dan al-Hadid/57:25.
[7] Nurcholish Madjid, Cita-cita, h. xxii-xxiii. .
[8] Nurcholish, Islam Doktrin, h. 562. .
[9] Nurcholish Madjid, Islam Doktrin, h. 115, 124, 167, 249, 254, dan 388. .
[10] Nurcholish Madjid, “Ummat Islam Indonesia…,†Islam Doktrin, h. xcii. .
[11] M. Syafi’i Anwar, dengan mengutip M. Sirajuddin Sjamsuddin, R. William Liddle, dan Bahtiar Effendy. M. Syafi’i Anwar, Pemikiran dan Aksi Islam Indonesia: Sebuah Kajian Politik Tentang Cendekiawan Muslim Orde Baru, Jakarta: Paramadina, 1995,. .
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[13] Seperti yang disitir Fachry Ali, “Nurcholish Madjid sebagai ‘Guru Bangsa’†dalam Sukandi (ed.), Tharikat Nurcholisy, h. xxvii. .
[14] Nurcholish Madjid, “Persoalan Modernisasi di Kalangan Umat Islam Indonesia: Dari Sudut Pandang Seorang Partisipan,†dalam Imam Ahmad, Sharon Siddique dan Yasmin Hussain (ed.), Islam di Asia Tenggara Perspektif Kontemporer, Jakarta, LP3ES, 1987, h. 544. .
[15] Nurcholish Madjid, “Kebebasan Nurani (Freedom of Conscience) dan Kemanusiaan Universal sebagai Pangkal Demokrasi, Hak Asasi dan Keadilan,†dalam Elza Peldi Taher (ed.), Demokratisasi Politik, Budaya dan Ekonomi, Jakarta: Paramadina, 1994, h. 126. .
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[20] Pembahasan yang ekstensif tentang hal ini dapat dilihat pada Rahman, Mohammad Taufiq. Social Justice in Western and Islamic Thought: A Comparative Study of John Rawl’s and Sayyid Qutb’s Theories of Social Justice. Diss. Jabatan Akidah dan Pemikiran Islam, Akademi Pengajian Islam, Universiti Malaya, 2010, pp. 75-85. .
[21] Bellah, Robert N. Beyond belief: Essays on religion in a post-traditionalist world. Univ of California Press, 1991; Cox, Harvey. The secular city. 1966. .
[22] Greg Barton, “The International Context of the Emergence of Islamic Neo Modernism in Indonesia†dalam M. C. Ricklefs (ed.), Islam in the Indonesian Social Context, Annual Indonesian Lectures Series No. 15, Melbourne: CSEAS Monash University, 1991, h. 77. .
[23] Fachry Ali, dalam Tharikat Nurcholisy, op. cit., h. xxvii. .
[24] Martin van Bruinessen, “Genealogies of Islamic radicalism in post-Suharto Indonesia†dalam South East Asia Research, Vol. 10, No. 2, July 2002, h. 142. .
[25] Nurcholish Madjid, Tradisi Islam: Peranan dan Fungsinya dalam Pembangunan di Indonesia, Paramadina, Jakarta, 1997, hal. 51-62). Hajriyanto Y. Thohari, dalam Tharikat Nurcholisy, op. cit., h. 377.
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