Indonesia - the worlds most populous Muslim country -
has for many years provided a fertile soil
for Islamic reform. Nurcholish Madjid (d. 2005) is by
many Indonesians regarded as the first and foremost
Muslim representative of the flourishing reform
movement. This book is an intellectual biography of
Nurcholish Madjid and aims at providing an
illuminating picture of this complex man; a reformer
of Islamic thinking and education, a public
intellectual and role model, and not least, a Sufi.
Kull, therefore, provides a presentation of
Nurcholish s life including religious and scholarly
influences, and the Indonesian political, social and
religious context. On the basis of this background
she analyses Nurcholish s ideas and methodology in
Islamic interpretation. Kull also elaborates on
Nurcholish s various activities in order to diffuse
his ideas, as well as the positive and negative
reactions towards Nurcholish as a private person and
Muslim ideologue.
This book is of interest not only for scholars and
students in the field of Islamic and Indonesian
studies, but also for the generally interested reader
who wishes to challenge prevailing stereotypes of
Muslim ideologues.

Autorentext
Ann Kull, PhD: Studied islamology and Indonesian studies at Lund University in Sweden. She is a researcher at Centre for Theology and Religious Studies and has also a post.doc. position at Centre for East and Southeast Asian Studies, both at Lund University.

Klappentext
Indonesia - the worlds most populous Muslim country - has for many years provided a fertile soil for Islamic reform. Nurcholish Madjid (d. 2005) is by many Indonesians regarded as the first and foremost Muslim representative of the flourishing reform movement. This book is an intellectual biography of Nurcholish Madjid and aims at providing an illuminating picture of this complex man; a reformer of Islamic thinking and education, a public intellectual and role model, and not least, a Sufi. Kull, therefore, provides a presentation of Nurcholish's life including religious and scholarly influences, and the Indonesian political, social and religious context. On the basis of this background she analyses Nurcholish's ideas and methodology in Islamic interpretation. Kull also elaborates on Nurcholish's various activities in order to diffuse his ideas, as well as the positive and negative reactions towards Nurcholish as a private person and Muslim ideologue. This book is of interest not only for scholars and students in the field of Islamic and Indonesian studies, but also for the generally interested reader who wishes to challenge prevailing stereotypes of Muslim ideologues.