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Islam and Religious Pluralism ISLAM AND RELIGIOUS PLURALISM THE DYNAMICS OF MEANING SEIZE Ngainun Naim i Islam and Religious Pluralism: The Dynamics of Meaning Seize Copyright © Ngainun Naim 2020 Hak cipta dilindungi undang-undang All right reserved Editor : Ngainun Naim Layout : Ahmad Fahrudin Desain cover : Diky M. Fauzi xii + 283 hlm : 15 x 23 cm Cetakan Pertama, Desember 2020 ISBN: 978-623-94997-9-2 Hak cipta dilindungi undang-undang. Dilarang mengutip atau memperbanyak sebagian atau seluruh isi buku ini tanpa izin tertulis dari penerbit. Diterbitkan oleh: SATU Press Jl. Mayor Sujadi Timur No. 46 Tulungagung Email : satupress@iain-tulungagung Tlp/Fax : (0355) 321513/321656 ii INTRODUCTION Writing a book with the theme that becomes a matter of debate in the community, as the theme of this book, it is actually not an easy work. There are fears lest this work instead of contributing to the enlightenment of social life, but it rather a new matter of debate. I guess it is sort of reasonable by considering that a given current text belongs to the public, it will be interpreted freely by its readers. The Author of the text himself has no authority to compel the reader to follow the interpretation of the author. Everything is free to produce meaning and understanding in accordance with the context of each reader. The problem is not on the diversity of interpretation itself. The diversity of interpretation has become a reality as well as a logical consequence that should be accepted. The problem is the attitude after reading the text. Hence, knowledge, understanding, awareness, and maturity of thought are necessarily needed. If this sort of thing has been realized, any model text will not be a problem anymore. It becomes a creative and productive topic of discussion and debate. If there is a reader who does not agree, he/she will take an effort proportionally by writing a similar text to give a rebuttal or clarification. A problem arises when the readers do not have the maturity and intellectual attitude. Disapproval of a certain book, for example, is not countered with books, but by doing a demonstration or by establishing a fatwa. This is not a form of creative and constructive response. iii Indonesian Islamic intellectual history has a very good example in the tradition of dissent. Dissent has always occurred in the course of human history. The different aspects of each other are the attitude toward dissent itself. In this context, we deserve to learn from what is once done by Prof. Dr. H. M. Rasjidi. If an intellectual write a topic or idea that is less or not he agreed, then he made a book to argue and showed some weaknesses of the arguments used. Such a way is proved to be wise, honorable, and raise a respect of the various parties, including those who are criticized. On January 3rd, 1970, Nurcholish Madjid presented a paper entitled “Necessity of Islamic Thought Reform and Issues of People Integration”. This paper is presented at the Meeting House Islamic Research Centre, Menteng, Jakarta, in the event of the evening gathering of youth organizations, students, and Muslim scholars who are fused in HMI, GPI (Islamic Youth Movement), PII (Indonesian Islamic Student), and Persami (Association of Indonesian Muslim scholars). In this paper Cak Nur-nickname of Nurcholish Madjid-emphasized the importance of secularization. Secularization, according to Cak Nur, is not the implementation of secularism and it does not intend to convert Muslims into secularists. Secularization, as it is intended by Cak Nur is “worldly” values that are supposed to be mundane and releases Muslims from the tendency to “eschatological matters” it. Muslims should have a mental willingness to always test and re-test the truth of a value in front of the realities of the material, moral, or historical. Secularization, therefore, is intended to strengthen the mundane task of man as “caliph of God on earth”.1 This paper invites a strong reaction from various groups. One of the persons who gave the harshest criticisms is M. Rasjidi. He wrote a book specifically entitled, the correction 1 Nurcholish Madjid, Islam, Kemodernan dan Keindonesiaan (Bandung: Mizan, 2008), p. 229-230. iv against Drs. Nurcholish Madjid of Secularization.2 According to M. Rasjidi, there is not in history yet that the term secularism or secularization does not contain the principle of separation between the problems of the world and religion. Based on this understanding, Rasjidi finds secularism or secularization brings influence to the detriment of Islam and the Ummah. Therefore M. Rasjidi finds secularism and secularization must be eliminated. It is true that it has a positive impact that is liberating Muslims to come out of ignorance. However, the use of the term itself is not valid in Islam, and it only grows and is in effect in the West and the Christian life.3 Criticism of M. Rasjidi is sufficient to have an influence on Nurcholish Madjid. In a later development, he “revokes” the term secularization so that it is no longer used because its effects are less productive. Cak Nur himself receives appreciatively criticism of M. Rasjidi. He recognizes that secularization cannot be separated from the results of past philosophical Enlightenment secularism of Europe. Honestly Cak Nur realizes that the term “secular”, “secularization”, and “secularism” has provoked a huge controversy. Therefore he says not to use those terms and replace them with other technical terms that are more precise and neutral.4 Despite getting a very sharp criticism Cak Nur, personally, also remains respectful towards M. Rasjidi. Cak Nur appreciates him as a scientist who made a large contribution in laying the foundations of knowledge in Indonesian Islamic intellectuals. According to Cak Nur, “Prof. Rasjidi is an Indonesian Islamic intellectual who is the most widely gain not only an introduction 2 M. Rasjidi, Koreksi Terhadap Drs. Nurcholish Madjid tentang Sekularisasi (Jakarta: Bulan Bintang, 1977) 3 Ibid., p. 13-14.The research of M. Rasjidi can be read in Muh. Syamsuddin, Prof. Dr. H. M. Rasjidi, Pemikiran & Perjuangannya (Yogyakarta: Azizah, 2004). For further information about secularization, read the work of Pardoyo, Sekularisasi dalam Polemik (Jakarta: Pustaka Utama graffiti, 2003), p. 90-100. 4 Nurcholish Madjid, Islam, Kemodernan, , p. 302. v but absorption of intellectual potions from the orientalism warehouse. In jest, if some time ago it was said that the Ministry of Religious Affairs (MORA/ Depag in Indonesia) was dominated by the “Mafia of McGill” then that is only known that the “Godfather” of the Mafia was Prof. H.M. Rasjidi. He is the most influential in efforts to send the graduates of IAIN or other scholars to Montreal, which for many people today really should be grateful to him “.5 The above quotation shows that Cak Nur still respects and appreciates the services of Prof. H.M. Rasjidi in laying on the foundation of Indonesian Islamic intellectualism by sending Indonesian Muslim students to study in various West universities, especially McGill Canada. However, in fact subtly Cak Nur also gives behind criticism against Prof. Rasjidi. Various feedbacks and charges which are intrinsically addressed to Cak Nur’s thought that are believed to be affected by orientalism, according to Cak Nur, it has intellectual genealogical roots in Prof. Rasjidi personally. Mutual criticism, correction, and spaciousness to receive weaknesses as it is done by Cak Nur shows that he indeed makes pluralism not only as a theory, but also embodied in the attitude of everyday life. M. Rasjidi also disagrees with another intellectual thought, he is Harun Nasution. 6He writes a book entitled Correction to Dr. Harun Nasution about Islam Seen from various aspects.7 This book contains a correction of part by part of Dr. Harun Nasution’s book. Seen from the book with a thickness of 148 pages is that M. Rasjidi is very thorough, meticulous, and 5 Nurcholish Madjid, Kaki Langit Peradaban Islam, Volume II (Jakarta: Paramadina & Dian Rakyat, 2009), p. 59. 6 The serious research about Harun Nasution can be read in Nurisman, Pemikiran Filsafat Islam Harun Nasution, Pengembangan Pemikiran Islam di Indonesia (Yogyakarta: Teras, 2012) 7 Check in M. Rasjidi, Koreksi terhadap Dr. Harun Nasution tentang Islam Ditinjau dari Berbagai Aspeknya (Jakarta: Bulan Bintang, 1977). vi critical of each of Harun Nasution’s main idea in his book Islam Seen From various aspects. What is done by Prof. Dr HM Rasjidi is a good example of how to address opinion a disapproval of opinion. A book ideally should be responded with a book. An article must be addressed by an article. Likewise, the various other forms of articulation of thought. Those ways are intellectual way, intelligent, and enlightening and they are important to be cultivated in the context of Indonesian society. Awareness and understanding to appreciate dissent requires a long process and consistency. Effort should be made continually so that there is an increase of people’s awareness of tolerance. We should be concerned about listening to the many phenomena of intolerance. It shows not growing maturity and awareness for sharing and mutual respect. Disagreement with an opinion is basically a matter of course. There can be no common ground among all people. Instead of the diversity of opinions, it has a great potential to enrich lives. A much more important aspect is how disagreements is responded in a balanced. This book is written because of the spirit to build up knowledge, understanding, and awareness of the importance of appreciating religion pluralism optimistically-positively- constructively. Religion pluralism should be treated as a part of reality of life that will always be there, present, and it requires right attitude to face it. Through this book, it is expected that culture of tolerance, especially to religion pluralism, grows up and develops as expected.
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