ISLAMIC RADICALISM AND DE-RADICALIZATION STRATEGIES: A CONTRIBUTION OF NURCHOLISH MADJID

This paper examines the phenomenon of Islamic radicalism and the contribution of Nurcholish Madjid in the context of de-radicalization. Islamic radicalism has rapidly developed a few years ago. This phenomenon has conduced widespread public anxiety. Various de-radicalization efforts have been carried out, but have not shown results as expected. In this framework, the offer of a de-radicalization strategy is important to be implemented. Nurcholish Madjid has a serious attention to the issue of both Islamic radicalism and de-radicalization. In case radical Islamic communities are not given adequate attention, the future of Indonesia as a pluralistic nation is threatened because it does not provide a conducive sphere for the development of various kinds of diversity.


ISLAMIC RADICALISM AND DE-RADICALIZATION STRATEGIES:
A CONTRIBUTION OF NURCHOLISH MADJID Vol. 20. No. 2, Agustus 2020 |237 The rise and development of Islamic radicalism the more intensive it has actually become the attention of many peoples. Many studies have been conducted to understand this phenomenon. One of the focuses of research is the roots of Islamic radicalism.
Noorhaidi Hasan's research found that transnational Islamic ideology is the root of the rise and development of various radical Islamic communities. 6 In addition, the solidarity who have oppressed experience is also another factor that causes it. 7 The ideology of antiwesternism is another factor that cannot be ignored. 8 Yanwar Pribadi's research also found that the development of Islam in Indonesia after the collapse of the New Order was marked by the strengthening of religious currents that were conservative and radical in character. There are many indications, starting from the emergence of various conservative-radical religious social organizations, regional regulations by Islamic sharia, to various of Islamic commodification carried out by the middle class. 9 This phenomenon did not appear in the New Order era.
One of the remarkable achievements in the reform era is freedom. Despite the fact, that freedom also does not have full positive implications. The interaction between ideologies that should have been dialectical-dialogic is actually counterproductive because disputes actually become a frequent phenomenon. This reform era was marked by the efforts of several communities to carry out ideological experiments. This effort shows the results marked by voter behavior that follows the ideology adopted. 10 Another aspect cannot be ignored is the emergence of conflict as a result of politicalideological friction. The conflicts that occur are fluctuating. Nevertheless, due to the conflicts that have taken place in a few years ago, the number of victims who have fallen countless.
Conflicts occur due to various factors and one of them is religious sentiment. There are three major patterns of religious conflict in Indonesia: conflicts of religions, conflicts within 6 Noorhaidi Hasan, "Islam Transnasional Dalam Perubahan Lanskap Politik-Keagamaan Di Indonesia", religion and other communities labeled as perverted, and internal conflicts of religion that have different understandings. 11 Various efforts to resolve conflicts have been taken by the government and various elements of society. But in reality, conflict is going on until now. Indeed, the escalation of religious social life experiences ups and downs. The character is dynamic, depending on the factors that influence it. One of them is the massive contestation of power in the public sphere. 12 In this context, the efforts to contribute to the creation of a harmonious social life are important to be appreciated. Losses due to conflict psychologically, emotionally, socially, politically, and materially must be accepted by the community without being able to reject them. Therefore, efforts to create a harmonious life must be continuously pursued. on Islamic faith and charity. He always relates his perspective to social problems. 14 In this framework, reviewing Nurcholish Madjid's concept of Islamic radicalism and deradicalization strategies to be relevant in the contemporary context.

ISLAMIC RADICALISM AND DE-RADICALIZATION
The radical term has multiple meanings. Mustari said that radicalism is characterized by a total rejection of the prevailing social order. It departs from the perspective of moral dissatisfaction with those in power. 15 This perspective is in accordance with Jamhari who stated that radicalism is an ideological belief followed by strong fanaticism so that it becomes a trigger to struggle in an effort to replace values and systems that are believed to originate from Islamic creed. 16 Radical term refers to personal and social behavior. While radical in the context of thought following Roy's concept is fundamentalism. When this thought metamorphoses into efforts to transform society by various means, including political, fundamentalism has turned radical. 17 There are several terms that have almost the same meaning in referring to Islamic radicalism: "Islamic fundamentalism", "anti-liberalism of Islam", "extremism of Islam", "militants of Islam", "scripturalism of Islam", and "right of Islam". Each has a certain meaning. Therefore, it doesn't matter if someone uses certain vocabulary together. For example, some use the word "fundamentalism of Islam" interchangeably with "Islamic radicalism," but this paper distinguishes both of them. While Kuntowijoyo said Islamic radicalism as a community that "wants to turn back the clock". It's due to the orientation that wants to restore Islam to its former glory in the past.
The emergence of this community is caused by their disappointment with the reality which is considered not in line with the creed of Islam as they understand. The emersion of Islamic radicalism is a manifestation of counter-culture. 24 The development of Islamic radicalism has led to ideas, thoughts, and policies to overcome them. If there is no attempt to contain it, they are feared that it will be increasingly rampant in various aspects of life. It is feared that the increasing number of those who follow the Islamic radicalism ideology will influence the existing social and religious life. The attempt to respond of Islamic radicalism is de-radicalization.
De-radicalization is an attempt to hold down the rising and development of Islamic radicalism. It's important because Islamic radicalism has the potential to carry out violence, even terrorism. 25 De-radicalization is done by severing ideological involvement. This termination process is not easy because ideology has become an inseparable part of existence.
Ideology is the most important factor that influences a person's activities. 26 In the context of religion, de-radicalization is an attempt to promote a friendly and peaceful understanding of religion in the perspective of diversity. Indonesia's sustainability.

NURCHOLISH MADJID DE-RADICALIZATION STRATEGIES
Nurcholish Madjid does not write books or special chapters on de-radicalization topic.
It can be understood because the context of radicalization has not yet emerged when he lived.
The fragments of Nurcholish Madjid's thoughts can be traced, mapped, and reconstructed into an integral part. At least the strategies can be mapped into five topics: (1) reconstruction of Islamic creed; (2) changing the mindset of Muslims; (3) development of a scientific ethos; (4) understand history objectively, and; (5) reactivation of Pancasila.

a. Reconstruction of Islamic Creed
As a religion, Islam is singular, but its understanding is diverse. There are interpretations that produce different conclusions in an effort to understand and interpret the creeds of Islam. The emergence of various kinds of sects and communities in Islam is a consequence of the interpretation itself.
The differences in interpretations of Islamic creeds are motivated by various interrelated factors. There are differences in social factors, culture, politics, mazhab, etc.
It's a human factor. But religious creed themselves also create opportunities for differences.
Some things that were appeared from this factor are words in Arabic that have non-singular meanings, differences in history, differences in sources, differences in the principles of uṣhul fiqh, ijtihad on the basis of qiyas, and contradictions in the use of dalil. 27 Diversity in understanding, interpreting, and living the creed of Islam is impossible to avoid. The attitude that is important to develop is a constructive-productive attitude. Therefore, one community must not resort to coercion against another. Coercion, according to Nurcholish Madjid, is an act of tyranny. 28 The act of coercion so that others follow is dangerous for the continuity of social. There are several factors that triggered the dispute. One of them is the single truth.
The implication is that religion or ideology outside it is seen as not important. They believe that the ideology adopted will bring transformation to a better life.

Reconstruction of Islamic creed becomes a fundamental requirement so that
understanding of religious is always dynamic and actual. Such a thing was not formed so sharply but through a long and tedious process. 38 Nevertheless, the reconstruction effort must be gradually carried out so that Islam is always in accordance with humanity. Islam is a religion that carries the mission of raḥmatan lil 'alamîn. It's compatible with deradicalization, and reconstruction of Islam can be a moderate.

b. Change of Mindset
History can never be separated from thought. Therefore, it has an important role in life. But ironically, the history of Muslim thought is dominated by disputes. The implication, history cannot be used as a starting point to build optimism. It does not make a positive contribution to the unity of Muslims, the unity of humanity, and national unity. 39 According to Nurcholish Madjid, thought is something that is very important in life. It was even considered as something existential because it has a very significant role.
The condition of people is determined by thought. This confirms that thought affects life. 40 Therefore, de-radicalization will be maximal if the patterns of thinking of those exposed to radicalism can be changed. and "right to speak." The combination of these resulted in the principle of deliberation.
It's open opportunities for mutual giving and receiving, mutual respect, and striving for each other to find the best. 47 There are parts of a religious creed that must be believed without the interference of thought. On the other hand, there are aspects that actually encourage Muslims to utilize their thinking. The thought is an attempt to understand and interpret religious creed so it are always contextual. 48 Thought-in this context-is part of a dynamic culture. It's is a consequence of the dialogue between revelation and social reality. 49 Mans must always try to use all their minds to produce innovation and creation. In this process, they must have an awareness that the truth produced is not absolute, but relative. This means that the thought developed has the potential to be wrong. Nevertheless, thought must continue to be developed without the shackles of fear of wrong. 50 The thought is closely related to cultural aspects. The existence of elements of local culture does not reduce the validity of aspects of the Islamic creed. Religion and culture actually have a very close relationship. Both are not the same, but cannot be separated. 51 Every result of cultural dialogue from the universal-particular aspect or kullî-juz'î is a valuable form of creativity. This aspect makes Islamic creed find relevance to the times. The dynamics and vitality of Islamic creed find the right context because of the intensive dialogue between these universal and particular aspects. Without such dialogue, religion will lose its relevance to the needs of the age. Nurcholish Madjid refers to it as, "... flying in the air that does not land on the minds of the community." 52 Intrinsically, Nurcholish Madjid invites Muslims to change their mindset.
Moderate Islam is only possible because of a change in mindset. 53 This change is an important de-radicalization strategy to consider and fight for.

c. Development of a Scientific Habitus
Science has a significant role in determining a person's perspective. People who have extensive science, have the possibility of having a richer perspective in seeing every problem. Such people are not easily trapped in unilateral judgment and truth claims.
While those with limited science tend to see things in binary opposition. There is no alternative to truth besides what they know.
Those who have a narrow insight have a greater chance of being influenced by radicalism. The lack of insight makes it easy for someone to take part in the invitation.
The ethos of science enables one to read, understand, and develop science in a constructive-productive manner.
Recent research states that the media has a significant role in the infiltration of ideological radicalism. Social networks have become the media for the Islamic radicalism movement. Muthohirin said that the choice in the use of internet-based media was quite effective because internet users in Indonesia continued to grow rapidly from every year. This reality confirms that social media has an enormous influence on the shaping of perspective. Access to media that is currently wide open allows one to read, study, and absorb whatever is on social media without anyone being able to get in the way. On the one hand, this phenomenon shows a democratic perspective because everyone has the same opportunity to obtain information. However, not everyone has the same critical device for absorbing information. Not all information is neutral. The information presented by the media, especially in this internet age, opens opportunities for anyone to become good or become radical.
The internet is a spectacular found. The presence of the internet has changed many things. The world which was originally envisioned as an unreachable area, has now become increasingly narrow and smaller. The hidden sphere in social life is so easy to upload and read by everyone. This phenomenon has never been predictable. The internet has carried out a radical transformation function in the behavior, lifestyle and even the world of view of every mans. 55 The internet has become an inseparable part of life today. The information provided by the internet so much has resulted in users experiencing confusion in determining priority. The significance of education can be examined from the perspective of its philosophical goals: increasing the value of human purity in its fitrah gift from God. 61 Inviting to join a radical community is substantially contrary to human fitrah. The acts of violence chosen by radical community are against human purity. Thus, education has a significant role to keep human fitrah.
From another perspective, education is a very strategic instrument of deradicalization. It has a significant role in improving the ability to think and act rationally and absorb information systematically. correctly. History is not just a journey of a community in the past. It will have a productive meaning when used as part of the dynamics of life and to reconstruct the future.
History is an inseparable part of society's lives. The implication is the historical context cannot be separated from the dynamics of community development. This perspective explains a number of things.
First, history must be seen in the objective context of society. Understanding of society is important in order that there is no disconnection in understanding its relationship with history. Second, understanding the society can give an idea of the continuity and change in society. Third, this understanding can ultimately anticipate changes. 63 In addition, history also occurs through construction. It's part of the results of man created in the context of time and sphere. The position of history is very important, one of which is a mirror for civilization. Then history is also called the queen of science. 64 An objective understanding of this history can be a strategy of de-radicalization.
Islamic radicalism ideology does not recognize history. For them, history is something that is not considered important. Even though they themselves also reconstructed their own version of history. They reconstruct of Islam that is not in accordance with its historical heritage." 65 Nurcholish Madjid said history as a laboratory of human social life. Through it, we can learn about the operation of God's Law for mans. 66 Awareness of history has a very important role in realizing religious creed that have close relations with real life. 67 Learning from history is a direct command from Allah to attention of Sunnatullah. 68 The historical aspect has a very important role in understanding the phenomenon of radicalism. Historical experience can be used as a guide to life with all its challenges, 69 including of radicalism.
fading. 70 This historical experience is important to be material for mutual reflection in the de-radicalization strategy.

e. Reactualization of Pancasila
When the Islamic radicalism movement became increasingly rampant, the reactualization of Pancasila found its momentum. There is a tendency for attention to Pancasila to decrease. Pancasila not only lost it sacred but also became increasingly unknown to the younger generation. The reverberation of the Pancasila is decreasing. 71 In the New Order era, Pancasila was used as an abuse of power. "The Suharto administration used Pancasila to curb religious freedom, forcing Indonesians to accept it and to value it in a standardized way". 72 This intimidation raises problems for religious social organizations in Indonesia. Because the attention of most religious social organizations in Indonesia is the aspect of rituals and social movements, while the imposition of Pancasila acceptance is a political dimension. 73 According to Nurcholish Madjid, Pancasila is a common platform between various social and religious communities in Indonesia. It's the meeting point among all them. 74 Pancasila is a social contract or aqd that binds all Indonesian. 75 Historically, Pancasila has demonstrated its effectiveness as a support for the Indonesian. Nevertheless, the maximum operationalization of Pancasila values still requires a long struggle. The challenge is how to make Pancasila fully functional as a source to build the future. In this framework, Nurcholish Madjid offers an interesting formula, namely by making Pancasila an open ideology. 76 For Nurcholish Madjid, Pancasila should be positioned as the nation's ethics.
Although still in the formal-constitutional aspect, the contributions that can be obtained from several sources will enrich the process of filling the political ethics of the Pancasila. 77