Research Paper

Abbreviated Key Title: UAI J Arts Humanit Soc Sci

Dismissing the Islamic Khilafah Discourse in Indonesia According toYudian

Syamsul Bahri1*, Yusrizal Efendi2, Rahmat Hidayat3, Kasmuri Selamat4, Nur Sa’adah Khudri5

1,2,3,4
UIN Mahmud Yunus Batusangkar
5
Universitas Ekasakti Padang

Corresponding Author: Syamsul Bahri

This research is a descriptive analysis of the epistemological basis of Yudian Wahyudi's attitude towards the Islamic
caliphate discourse in Indonesia. The caliphate discourse, which according to its proponents is a form of fundamental
principles in religion, is contrasted with the Pancasila ideology which is the state philosophy. This research is qualitative
and uses a descriptive approach to Yudian Wahyudi's thoughts about the Islamic caliphate in Indonesia from the perspective
of Islamic fundamentalism put forward by Hassan Hanafi. The results of the research suggest that the Islamic caliphate
discourse that has emerged in several organizations today is a form of taking over political power from legitimate
sovereignty. According to Yudian, discourse like this must be rejected because it does not follow maqashid sharia. The end of
the Ottoman Caliphate and the Arab community's choice to form their state as the center of Islamic civilization is an
argument for the irrelevance of the imperialist pattern of power in modern society. For this reason, the caliphate discourse
must be directed at the movement to improve the quality of religious understanding and knowledge competence of the people
as caliph fil ardh so that they can internalize Islamic values in all aspects of community life. This perspective is relevant to
the thought of Islamic fundamentalism initiated by Hassan Hanafi. orthodoxy discourse, Romanticism of history, or an a
priori attitude towards modernity is not a form of Islamic fundamentalism because it will only give rise to acts of anarchism
which are prohibited in Islam. Islamic fundamentalism must be interpreted with rational thinking, broad insight, mastering
the history of world nations, accepting the challenges of the times, and being open to modern civilizations. So that the face of
Islam will remain friendly to all civilizations and shalihun li kulli masa wa makan.
KEY WORDS: caliphate;fundamentalism; Islam,Judian Wahyudi;Hasan Hanafi; Indonesia

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DOI: 10.5281/zenodo.14631202
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Introduction Wahyudi's thought in explaining the caliphate epistemologically.
Yudian's capacity and capabilities as a professor in the field of
The history of the caliphate in Islamic history began with the
jurisprudence and head of the Pancasila Ideology Development
election of Abu Bakr as caliph of Rasulullah (successor of the
Agency (BPIP) which is responsible for maintaining the purity of
apostle) then successively elected Umar bin Khattab, Usman bin
Pancasila values have an urgency in providing a comprehensive
Affan, and Ali bin Abi Talib in the same position and were called
perspective in defining this discourse. To strengthen this analysis,
Khulafaurrasyidin. Among Sunnis, only the caliph al-rasyidin who
Yudian's thoughts will be compared with the concept of Islamic
according to them has the capacity as a religious and political leader
fundamentalism put forward by Hasan Hanafi.
in leading the Muslim community is called al-Islam din wa daulat
(Islam is a religion and a state)(March, 2015). The Islamic caliphate Hasan Hanafi is a Muslim intellectual who has a very serious
after the al-Rasyidin caliphate was continued by the Umayyad interest in Islamic civilization(Putra, 2019). With a unique
caliphate in Damascus and Spain, the Abbasid caliphate in Baghdad, perspective, Hasan Hanafi emphasized that Islamic
the Fatimid caliphate in Egypt, and the Ottoman Caliphate in fundamentalism is not orthodoxy, historical romanticism, or an a
Istanbul. The caliphate model of government ended after the priori view of modernity. Nor is it a movement of extremism or
formation of the national state of the Republic of Turkey by Mustafa exclusivism(Bashri, 2015; Gufron, 2018). Islamic
Kemal(Sudrajat, 2009). Since that time, the institution of the fundamentalism is a movement with a vision and mission of
caliphate, which is seen as political supremacy and a symbol of the forming the whole human being so that he can foster unity
unity of the Muslim Ummah, has disappeared(Ghafur, 2016). among the people, maintain their identity, and defend the
weak(Hadirois & Ediyono, 2015). Therefore, Islamic
However, in subsequent developments, Muslims tried to revive the
fundamentalism is not always oriented toward power but was
caliphate system through the congress in Cairo in 1926, and the
born as a movement to liberate Muslim countries from
caliphate congress in Mecca. In India, a caliphate movement
colonialism.
emerged under the title Pan Islamism(Royyani & Shobaruddin,
2020). In Indonesia, a caliphate committee was formed based in Through epistemological, philosophical, and ushul fiqh
Surabaya(Aziz, 2020; Milani, 2022), and in Lampung, it takes the approaches, this study is expected to provide an intellectual
form of an organization Khilafatul Muslimin which was founded by perspective in understanding this discourse. Various public
Abdul Qadir Baraja in 1997 with the highest structure namely the misconceptions that arise due to a lack of information regarding
Central Caliphate, Daulah, Ummul Quro to the lowest, the aims of this discourse have resulted in this movement still
Masulan(Asiyah & Hakim, 2022). Due to different supporting existing even though it is weak. Information disseminated by
reasons, supporters of this movement ended up rejecting the state supporters of this discourse through various media requires a
ideology(Kholid, 2021). The many philosophical, sociological, socialized counter-narrative so that state sovereignty is
and political difficulties mean that this discourse is no longer the maintained.
mainstream of public thought. (Zuhri, 2021)This condition
Get to know the figure of Yudian Wahyudi
resulted in a decline of this discourse because it is suspected that
Judian Wahyudi was born on April 17, 1960, in Balikpapan, East
there has been a reorientation of this discourse from its initial
Kalimantan. Yudian's father, Asmin Prajabangsa, was an army
idea of maintaining Islamic sovereignty(Effendy, 2018). At the
officer from Banyumas, Central Java, who was assigned to
same time,country-legitimate countries have created strict
Balikpapan in 1948. Mr. Asmin was a santri (Islamic and
policies to police the movement of this discourse(Arifianto,
Nationalist student as well as the Army) who taught Islamic
2020).
knowledge(Djidin & Syamsuddin, 2019).
In Indonesia, the discourse of the Islamic caliphate is contrasted
Yudian attended elementary school in Pacitan until completing
with the ideology of Pancasila as a state principle. (Jaelani,
his education at the Pacitan Tremas Islamic Boarding School
2015)In its implementation, this discourse is positioned as an
managed by KH Habib Dimyati from 1972 to 1978, and Krapyak
attack on state sovereignty and is met with power(Asiyah &
al-Munawwir Islamic Boarding School from 1978 to
Hakim, 2022). However, this was not completely successful
1979(Supriatman, 2017). Yudian obtained a degree and Drs (
because this discourse developed ideologically which was
Dokterandus) degrees from the Sharia Faculty of IAIN Sunan
supported by convincing historical academic narratives(Chaqoqo
Kalijaga, Yogyakarta, in 1982 and 1987 respectively. He also
& Ma‘mun, 2022). For this reason, a comparable academic
obtained a BA degree from the Faculty of Philosophy, Gajah
epistemological discourse is needed as an antithesis to this
Mada University in 1986 and an MA degree from McGill
discourse.
University, Montreal, Canada, in 1993 after writing a thesis on
In the author's research, studies of this discourse in Indonesia "Hasbi's Theory of Ijtihad in the Context of Indonesian
focus on identification and classification. Several studies have Fiqh(Mansur, 2012). Yudian obtained his Ph.D. with a
identified the controversy over the ideology of the caliphate in dissertation "The Slogan of Returning to the Qur'an and Sunnah:
Indonesia(Azmy, 2020; Bagus et al., 2018; Djidin & Comparison of the Responses of Hasan Hanafi, Muhammad Abid
Syamsuddin, 2019; Hamdi et al., 2021; Mahamid, 2022). In al-Jabiri and Nurcholish Madjid" in 2002 (Wahyudi, 2002). In
another section, there is a study that emphasizes the radicalism Western universities, Yudians can access classical and modern
aspect of social movements which are identified as a literary sources and discuss directly with Muslim reformers, such as
manifestation of the discourse of the Islamic caliphate in Fazlur Rahman and Hasan Hanafi.
Indonesia(Cipto & Iskandar, 2022; Mufaizin, 2020; Nur, 2021;
Yudian is a productive Muslim thinker in the academic world. He
Taufani, 2020). The narrative that is built places this discourse as
has produced at least 12 book titles, 52 translations in Arabic,
an ongoing thought with various perspectives and tends to be
English, and French, as well as dozens of scientific articles, most
contradictory. Complementing the dynamics of thinking about
of which were presented in international forums. In the field of
this discourse, this research emphasizes the analysis of Yudian
jurisprudence(fiqh and ushul fiqh), Yudian received special

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DOI: 10.5281/zenodo.14631202
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recognition from Kersten and David R. Vishanoff. Necdet Subasi Netherlands, the Middle East, Japan, and Indonesia. Then a book
even places Yudian on a par with contemporary Islamic thought entitled Religion, Ideology, and Development was published in
experts such as Hamid Inayat, Michel Cuypers, and John L. 1993. Several other articles were compiled into the book "Islam in
Esposito. Ellen McClaney also compared Yudian to Issa J. the Modern World" (2 volumes)(Alfian, 2019)
Boulatta(Djidin & Syamsuddin, 2019).
Method
Biography of Hasan Hanafi
This study focuses on the thoughts of Yudian Wahyudi who,
Hasan Hanafi was born on February 13, 1935, in Cairo, Egypt. He is
using an ushul fiqh approach, expressed his rejection of the
a descendant of the Berber and Bedouin tribes in Egypt. At the age
caliphate in the Indonesian context. As a comparison, the author
of five, he learned to recite the Koran from Shaikh Sayyid. He
puts forward thoughts about Hassan Hanafi's Islamic
underwent basic education at Madrasah Sulaiman Gawiys, then
fundamentalism which were discussed in his dissertation and on
continued his education at al-Muallimin teacher school. However,
several occasions by Yudian. Thus, the rejection of the caliphate
when he was in fifth grade, Hassan Hanafi moved to Madrasah al-
is based on various epistemic perspectives. This research is
Silahdar(Azra, 2003).
qualitative and uses a descriptive approach. Data analysis was
Hasan Hanafi continued his higher education at the Department of carried out according to Huberman and Miles' three stages,
Philosophy, Faculty of Arts, Cairo University, Egypt, and is known namely reduction, display, and verification(Milles & Huberman,
for his extraordinary achievements. One of the papers he wrote on 2016). Data is reduced bymethodcategorize them based on
the Theory of Knowledge and Happiness according to al-Ghazali, research questions. The research data is displayed in narrative
was rated summa cum laude. Hasan Hanafi then received a master's form, while the verification procedure is carried out by
and doctoral degree after graduating from the Sorbonne University comparing data from various sources and then using interpretive
in Paris and after that, his ideas developed rapidly. As is known, he analysis to determine its relevance.
wrote a thesis totaling 900 pages entitled L Exegeses de la
The Islamic Caliphate from Yudian Wahyudi's point of view
phenomenologie: Letat Actual de la Methode Phenomenologie et
Yudian called the caliphate a government system that was dead
Son Application a Phenomena Religuex. Hasan Hanafi's
and irrelevant and needed to be rebuilt(Nahuddin & Prastyo,
monumental dissertation aims to connect the science of ushul fiqh
2020). The term caliphate (caliph) is not written in the Al-Quran
with Edmund Husserl's phenomenological theory. In 1961, this
QS Al-Baqarah (2):30–37 only uses the idiom caliph which
dissertation, welcomed by Egyptian academics, was awarded the
linguistically means a person who can manage mistakes, errors
best work in that country. This achievement further strengthens
(khilaf), or differences and diversity (ikhtilaf) and is ultimately
Hasan Hanafi's position as a contemporary Islamic intellectual who
considered a breaker problem(Djidin & Syamsuddin, 2019). In
has had a major influence on the development of Islamic
another sense according to Wahyudi, the word mistake can also be
thought(Indiraphasa, 2021).
used to refer to mistakes and weaknesses because basically, the
Hasan Hanafi's work is divided into three periods: the first period person who made the mistake is in a weak state. It could also mean
took place in the 60s; The Second Period took place in the 70s; and negative potential that arises from these differences. Every
the Third Period lasted from the 80s to the 90s. In the early 60s, difference has the potential to cause division, and then
Hasan Hanafi's thinking was influenced by the nationalistic- weakness(Wahyudi, 2018).
socialistic-populistic ideology that developed in Egypt (Pan-
Yudian emphasized that Indonesia does not need a caliphate as a
Arabism ideology) and the unfavorable national conditions after
government system, but needs as many caliphs as possible in the
Egypt lost the war against Israel in 1967. In the early 1970s-, Hasan
sense of professionals who meet qualifications and competence
Hanafi also concentrated on the reasons for the defeat so his writing
in various fields. However, the condition is that you must master
was more populist, and wrote many articles for various media, such
the names (al-asma'). Yudian interprets al-asma' with knowledge,
as Al-Katib, Al-Adab, Al-Fikr al-Mu'ashir, and Mimbar Al-Islam.
science, and technology. Apart from that, professionals also have
This was followed by the publication of his books "Qadhaya
to win matches with the current system. "Not just a sparring war
Mu'ashirat fi Fikrina al-Mu'ashir" (1976) and "Qadhaya Mu'ashirat fi
that has the potential to flow blood (yusfikud-dima') as
al Fikr al-Gharib" (1977). This second book examines the thinking
prophesied by the angels"(Lahaji & Faisal, 2023).
of Western scholars to see how they understand society's problems
and make changes. Likewise, his book "Dirasat Islamiyyah", written Yudian claims that although the term "Islamic state" was not well-
in 1978 and published in 1981, contains descriptions and analyses of known in the past, supporters of the caliphate were motivated by the
updates to classical Islamic sciences, such as ushul fiqh, ushuluddin Prophet Muhammad's achievements. Professionals from diverse
sciences, and philosophy. areas helped to carry out the first bloodless revolution in history, the
Fathul Makkah incident. Sadly, proponents of the caliphate
In the 1980s to early 1990s, with political conditions more stable
occasionally overlook the fact that the historical records created with
than the previous year, Hasan Hanafi began writing the book "Al-
the assistance of numerous communities are no longer linear. After
Turats wa al-Tajdid" (1980) which provided a theoretical basis for
multiple challenges, the Ottoman Caliphate finally collapsed on
the concept and process of renewal. After that, he wrote "Al-Yasar
November 1, 1922. Meanwhile, the Arabs founded a kingdom
Al-Islami", which was more like a "political manifesto" of an
(mamalakah) in place of the caliphate(Lahaji & Faisal, 2023).
ideological nature. Furthermore, the book "Min Al-Aqidah ila Al-
Tsaurah" consists of five volumes that were compiled for almost ten In support of this concept, Yudian reminded me that none of the
years, and were only published in 1988. Hasan Hanafi discusses the founding fathers of Indonesia suggested the caliphate as a separate
main points of reform that were previously proclaimed in depth in state because they understood that the form of government was
this book so that it is considered his most monumental work. In obsolete and did not need to be revived, particularly in this particular
addition, from 1985 to 1987, Hanafi wrote many articles and situation. Wahyudi went on to emphasize the history of Islam's
presented them at various seminars in the United States, France, the distinctiveness, which has never been found in any other nation.

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Consciously ceding control of their kingdoms, the archipelago's Constitution. By constitutionally, Pancasila has been accepted as
kings swore allegiance to Indonesia, a newly declared nation on a consensus or ijma'. This is the nation's highest consensus because
August 17, 1945. This runs counter to historical records when this needs to be maintained, and anyone who opposes this consensus
prominent Islamic individuals in other regions of the world, such as will be sanctioned. Yudian even stated that this was against God's
Jamaluddin al-Afghani, demanded this. Other Islamic monarchs will(Wahyudi, 1995). Yudian went on to say that to comply with
opposed the Ummah's unity under the banner of Pan- QS An-Nisa verse 59, Indonesian Muslims must uphold Pancasila
Islamism(Lahaji & Faisal, 2023). and incorporate its principles into national and governmental affairs.
This verse's agreement needs to be understood in the context of all
Yudian went on to say that the caliphate does not have to be viewed
human agreements, including political ones. As a result, all Muslims
as a political structure in the Indonesian setting. Quite the contrary,
in Indonesia, including the nation's children, have a responsibility to
to uphold the ideology of the state and accomplish the goals of
protect the Republic of Indonesia and Pancasila and to continuously
independence outlined in the preamble of the 1945 Constitution, it is
improve them in light of current events and circumstances. There
necessary to have as many caliphs as possible in a variety of fields.
would be discord and violence if the Republic of Indonesia and
According to Yudian, individuals who become experts in the field of
Pancasila for Muslims were not defended.
asthma and become victorious in contests are considered
professional and qualified caliphs. Al-Asma' (name) is a title used in The idea of sadd al-dzariah (blocking the road/preventive action) is
science, technology, and the workplace. To be appreciative of the well-known in ushul fiqh. If a group of individuals declared another
gifts bestowed, Indonesia requires caliphs like Prophet Nuh (KH, type of state in the name of the majority, say a caliphate in one area
Bachelor of Marine Technology), Daud (KH, Bachelor of Military of Indonesia, you can assume that other areas where the majority
Technology), Sulaiman (KH Multi), Isa (KH, Bachelor of population is not Muslim would not wish to follow and are subject
Medicine), and others. and a nation at peace, as well as to the state's rules. The worst-case scenario is that they will create
understanding Islam's mission, which is to bring blessings to all further states, like the Christian State of Papua, the Hindu State of
people [rahmatan li al-'alamin](Lahaji & Faisal, 2023). Bali, and the Christian State of Manado if things continue
unchecked. There will be a civil war if that takes place. Therefore, to
Islam and Pancasila from Yudian Wahudi's Perspective
prevent internal strife among the country's youth, Pancasila and the
Yudian Wayudi stated that Pancasila was God's greatest gift to
Republic of Indonesia must be upheld. Furthermore, very little of the
the Indonesian people in the 20th century(Lahaji & Faisal, 2023).
five Pancasila tenets contradict what is taught in Islam(Lahaji &
Because of this, it must be preserved by bolstering national unity
Faisal, 2023).
and national consensus. According to Yudian, it was a distinct and
enchanted ideology in the 20th century that managed to bring Pancasila provides a strong ontological, epistemological, and
together several different belief systems at the same time. Also axiological foundation for morality and public affairs, according to
mentioned was the idea that Pancasila was a moderate or middle- Yudian. Every concept has a historical foundation, rationale, and
class ideology that eventually evolved into the central theme of the actuality; if comprehended, accepted, and continuously used, they
Indonesian people(Nahuddin & Prastyo, 2020). can underpin outstanding accomplishments in the life of the country.
Islamic teachings' notion of balance, known as Pancasila, combines
Yudian claims that Islam and Pancasila may coexist at present for
the "pious" (hablumminallah) and "human" (wad'iy)
two reasons. First of all, Pancasila follows the teachings of Islam,
(hablumminannas)(Lahaji & Faisal, 2023).
according to which the idea of having confidence in a single, all-
powerful god is a manifestation of monotheism, the core belief of Implications of Yudian's Thought on the Khilafah Discourse in
Islam. Second, Pancasila is a sentence of sawa' since it has become Indonesia
widely recognized as the consensus (ijma) by all societal sectors, In 2003, he presented Yudian's concept of the caliphate within the
even Muslims who are expected to uphold certain commitments framework of the New Order and Reformation, which emphasized
(akad). Islam and Pancasila do not conflict with Yudian philosophy. comprehending, fortifying, and enforcing Pancasila. Yudian has a
The "locality" and "objectivity" of Islamic and sharia ideals—which populist epistemology when it comes to Pancasila and the caliphate.
are typically exhibited in Indonesia because of the state's The reason for this state of affairs was Yudian's deliberate counter-
philosophical foundation—are referred to as Pancasila. narrative against the caliphate concept that Hizbut Tahrir Indonesia
(HTI) was fighting for(Lahaji & Faisal, 2023). Most HTI activists
Yudian adeptly demonstrates Pancasila's compatibility with the
think that Indonesia is a good place for the establishment of a
widely accepted notion of maqashid al-syariah in Muslim
caliphate(Syah & Setia, 2021). Fulfills the requirements to
epistemology, as a scholar possessing a scientific background in
establish a caliphate because it has the capacity for political
ushul fiqh. According to Islam, there are lofty universal principles
independence from domination by other countries and national
such as justice, humanity, oneness, divinity, and democracy.
resilience to protect Muslims(Arif, 2016). After formally
Wahyudi claims that Pancasila as a whole represents Islam in the
presenting HTI's perspective on Indonesia's potential as a caliphate
treatise. But they are both autonomous in their existential sense, and
state to the government in 2005, the National Ulama Conference was
Pancasila has operationalized the three Islamic sharia principles. All
held in Jakarta on July 21, 2009. According to HTI, Pancasila is an
of the tenets of Pancasila are based on maqashid dharuriyah, and
ideology of unbelief that needs to be opposed for two reasons: it
maqashid hajiah is required for a cohesive and democratic form of
permits religious plurality and it permits non-Islamic ideologies like
national life to realize Pancasila. In the context of the Indonesian
nationalism, socialism, and democracy (Azmy, 2020). Islam is the
country, Pancasila—along with its ideas and symbols—is a way to
most appropriate religion for HTI since it is linked to the phrase
beautify sin. In other words, the locals engage in it to understand
"save Indonesia with Sharia" (Qohar & Hakiki, 2017).
maqashid sharia(Wahyudi, 2015).
Yudian uses maqashid al-syariah as an analytical method to disprove
However, in terms of the use of other terminology related to
HTI's idea of a caliphate. Following the reformers' lead in providing
ushul fiqh, Yudian stated that God's highest law that regulates
national justifications for Pancasila, Yudian enhanced the picture
social and political life is not the holy book but the

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with a theological-epistemological viewpoint. The idea that development, the discourse of formalizing sharia and reinstating the
Pancasila is the foundation of the state and ideology of a religious Jakarta Charter emerged(Arif, 2020). It is harmful to create
and Islamic nation is the common thread running through this organized opposition to Islam and Pancasila and to curtail religious
argument. acts by their desires. Religion, not ethnicity, is Pancasila's greatest
opponent. With this declaration, Yudian would like to remind you
Yudian said that the phrase "kalimatun sawa" or "ijma" encapsulates
that this principle—which represents the greatest consensus of the
the case for the coexistence of Islam and Pancasila. This indicates
Indonesian people—must be upheld to the greatest extent feasible.
that this idea is a purposeful political manifesto based on the
She also wants you to be cautious of religious organizations that,
Koranic teachings. It is also seen as an understanding and consensus
despite having radically different interpretations, frequently pose as
agreement (ijma) that unites all citizens, Muslims included(Sadari,
the majority or minority. even though Pancasila and religion still
2018). By carrying out the concept of maqashid sharia,
oppose this(Asy‘ari, 2015).
Yudianstatethat Pancasila emphasizes religious tolerance to
realize Indonesian unity(Rouf, 2022). Thus, when Indonesia was Through scholarly and cultural methods, Yudian's structural
proclaimed as "Darul ahdi wa al-syahadat" (land of promise and viewpoints and love for Pancasila are socialized and communicated.
witness) by Muhammadiyah and as "Darul mitsaq" (land of promise) As a student of Islam and a soldier, Yudian was able to successfully
by Nahdlatul Ulama (NU), Yudian stressed that Indonesia is a unite the state with the Islamic spirit. As a result, every attempt is
"country of consensus." Pancasila, the foundation of the state, made to impart or create Indonesian and Islamic wisdom. Before
requires more than just defense and guardianship as a shared being named Head of BPIP, Yudian made a concerted effort to
country. The country must also cherish and uphold the integrity of spread this ideology. While holding the position of Chancellor at
all of its citizens as well as its sovereignty and unity. Yudian even Sunan Kalijaga State Islamic University, Yudian established the
brought up the symbolic significance of the 34 times one must Center for the Study of Pancasila and National Defense. Presently,
prostrate (kiss the motherland) during prayer, day and night, for practically all establishments have constructed Pancasila Study
Muslims. One interpretation, according to Yudian, is that every Centers next to the House of Religious Moderation, particularly
Muslim should internalize a sense of patriotism. Yudian went on to those connected to State Islamic Religious Universities. I've made
say that devotion to one's nation (ijma) and faith (tauhid) are good use of the time I spent as the agency's head promoting early
reflections of one's love for it(Lahaji & Faisal, 2023). notions of Islam and Pancasila. As an institution operating at the
ministry level, BPIP possesses sufficient plans, agendas, manpower,
The integration of Allah's verses in three domains—theological (al-
and funding to promote socialization and teach the next generation
Quran and hadith), cosmic (natural law), and cosmic (humanitarian
about the need to preserve peace and unity in the country. Goal
law)—is known as tauhid. Pancasila likewise has these three verses.
direction and achievement are often influenced by Yudian's position.
The doctrine of belief in a one, all-powerful god is a theological
verse since it upholds monotheism. Cosmological verses impart Islamic Fundamentalism According to Hassan Hanafi
lessons about social fairness and humanity, as well as about Fundamentalism can be interpreted as statism vis a vis reform,
nationalism and democracy. By incorporating "nature-humanity inheritance vis a vis change, and progress in madzhab vis a vis a
verses" into theology, Pancasila's practice amounts to non-sectarian attitude. In short, fundamentalism is the opposite of
monotheism(Wahyudi, 2015). The essence of Pancasila also secularism(Garaudy, 1993). In the Islamic context, according to
suggests the essence of Sharia, necessitating the establishment of Hasan Hanafi, the term fundamentalist refers to the Islamic revival
fair laws by Yudian. Islamic law is worldwide, local, absolute, movement, Islamic revivalism, and contemporary Islamic
relative, eternal, and temporal, according to Yudian. It is also movements/groups(Hanafi, 2003). Personally, Hasan Hanafi is not
humanitarian (insaniyah) and pious (ilahiyah). Because it upholds phobic about the term Islamic fundamentalism, in fact in his
human rights including the freedom of religion, life, thought, and autobiography, he closes with the following expression: "I am a
dignity, Pancasila is a local version of this law, just as the Javanese child of Islamic fundamentalism, the objective history is also the
mosque (meru) differs from the Arab mosque (dome) and is justified history of my life"(Hanafi, 2003).
by sharia(Wahyudi, 2007).
Judging from the development of Arab intellectual thought, Islamic
Yudian went so far as to remove seven phrases from the Jakarta fundamentalism has been the dominant discourse since the modern
Charter, leaving just the Almighty Godhead, in recognition of Bung era and post-defeatism from 1967 AD until the 2000s. The word
Hatta's ijtihad. It complies with some tenets of Islamic law (qawaid nihilism comes from the Arabic ―dif'ah‖ which means defeat or
fiqhiyyah). The first is the maxim "Rejecting losses takes destruction and is a term used to describe the Arab defeat in the Six-
precedence over taking benefits." The threat of Eastern Indonesia's Day War against Israel in 1967(Yoyo, 2012). Difitism has had a major
secession had to take precedence over the advantages of ratifying the impact on the Arab-Islamic world, both politically, socially, and
objective of establishing an Islamic state at the time the "seven intellectually. Diphthism ended the ideology of Arab nationalism and
words" of the Jakarta Charter were signed. Secondly, "whatever encouraged the emergence of various self-criticism and reform
cannot be achieved, does not need to be achieved is abandoned." To movements in Islamic thought. Diphthism also creates an identity
maintain the unity of an autonomous Indonesian territory, non- crisis for Arab-Islamic peoples, who have to choose between adopting
Muslims must accept the creation of an Islamic state from Sabang to Western values or exploring Islamic values(Yahya, 2022; Yoyo,
Merauke, including the abolition of the seven words(Lahaji & 2012).
Faisal, 2023). According to Yudian's epistemological perspective,
In this perspective, Hasan Hanafi's dream of reconstructing Islam as
the discussion of Islam and Pancasila came to an end when most
a way to liberate oppressed people from Western and Zionist
Indonesian Muslims, including the two biggest mass organizations,
influence was influenced by the social, cultural, and political context
Muhammadiyah and NU, accepted these ideas(Zamani & Hamidah,
in Cairo during his teenage years. In addition, his education in the
2021). Regrettably, this has been the situation since the 1980s, and
West has influenced his thinking, which tends to be secular and
the New Order's collapse in 1998 caused its supporters to lose faith
free(Chotimah & Masudi, 2015). In other words, the reality of Egypt
in Islamic interpretation. Thus, early on in the reform order's

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and the orientation of Hasan Hanafi's thinking as well as his perspective of human history. Therefore, to create a paradigm for the
admiration and criticism of the Muslim Brotherhood movement are liberation movement, Hasan Hanafi wants to build an epistemology
the foundations of his thinking about Islamic fundamentalism. that strengthens people's understanding or knowledge about the
(Munandar, 2007). richness of Islamic traditions and provides social analysis from a
Marxist perspective(Alfian, 2019).
To understand Islamic fundamentalism, Hasan Hanafi starts from a
basic understanding of the term fundamentalist. According to him, In this context, one of the methods taken by Hasan Hanafi is to
fundamentalism is the search for "foundation" or "legality" in present constructive criticism of the problem of Islamic
religion. Because every government, country, and reality is based on fundamentalism, which he considers to be the only ideology
a concept or thought. An Islamic state must be based on ash-Shari'ah remaining after attempts at secular ideologies failed. As a liberal-
al-Islamiyyah, if a capitalist state is based on liberalism and a leaning intellectual, Hasan Hanafi calls for a re-interpretation of
socialist state is based on the idea of "social justice". This shows that Islamic law and criticizes Islamic fundamentalism. This is not
Islamic fundamentalism tries to formulate this legality, then intended to undermine this ideology but invites the reinterpretation
implement it, and build an Islamic system and maintain it without of Islamic doctrine which is understood in a theocentric way (God as
considering the advantages and achievements of other existing the center) to become anthropocentric (humans as the center). Thus,
systems. Islamic fundamentalism relies on bahts syar'i (search for the left fundamentalism (yasar al-ushaliyyah) offered by Hanafi is
the legality of shari'a), not analysis of reality. It also stands on not only a criticism but also a solution to the stagnation that occurs
axioms (fikrah mabda'iyyah) rather than real needs and uses a in conservative Islamic fundamentalist thought(Yoyo & Putra, 2014).
deductive methodology (istimbath) based on the interpretation of
Thus, as an intelligent thinker, Hasan Hanafi did not just stop by
texts rather than an inductive methodology (istiqra'i) which requires
defending Islamic fundamentalism; he then developed his ideas into
the collection and classification of real data.
more methodical and paradigmatic concepts, such as the Islamic Left
In this case, Hassan Hanafi does not agree with Islamic concept and the at-Turats wa Tajdid project, which means tradition
fundamentalism as conceptualized by the West. For him, Islamic and modernization. These two concepts are manifestations of his
fundamentalism does not have to be synonymous with being thinking and defense against Islamic fundamentalism(Munandar,
conservative, backward, and opposing modern civilization. Nor is it 2007). For Hasan Hanafi, Islamic fundamentalism represents a socio-
interpreted narrowly as an attitude of fanaticism, narrow- political thought orientation approach to Islam. With his socio-
mindedness, rejection of dialogue, and self-reclusion (exclusion). political orientation, Hasan Hanafi emphasizes the synthesis aspect of
This is proven by the many representatives of Islamic classical traditions, Western ideas, and the contemporary reality of the
fundamentalism who are renowned as liberal thinkers, rationalists, Arab world where these two traditions interact(Hanafi, 2003).
broad-minded, master the history of world nations, accept the
challenges of the times, and are open to modern civilizations. Discussion and Analysis
This research indicates that Yudian offered a means of achieving a
Hasan Hanafi also disagrees with the idea that Islamic
harmonious blend of Islam with Indonesian identity without
fundamentalism is a modern phenomenon that emerged as a result of
imposing any negative psychological or theological effects.
the wave of modernity, as the West says. He argues that Islamic
Reviving the caliphate would imply rejecting religion's open,
fundamentalism did not emerge from the present, but has existed
inclusive, and global nature. This runs counter to the essence of
throughout Islamic history. Islamic fundamentalism has a history
monotheism, which demands Muslims to give up all nonreligious
and roots of thought that have existed since the beginning of Islam,
ideas. The unity of the divine. The idea of the caliphate is merely
starting from Imam Ahmad bin Hanbal, Ibn Taimiyah, and his
historical; it has nothing to do with the Muslim faith and doesn't
student Ibn al-Qayim al-Jauziah, and has continued to exist until the
need to be revered. However, when applying it to Indonesia, one
modern Islamic movement.
must consider its sociocultural conditions, which are primarily
Hasan Hanafi believes that Islamic fundamentalism does not mean a marked by pluralism, growth, and development. Additionally, they
call to establish an Islamic state. Islamic fundamentalism is also not believe that jihad may be carried out, the people can be united (pan-
orthodoxy, romanticism of history, or an a priori attitude towards Islamism), and sharia can be put into effect. To put it succinctly, the
modernity because there is no place for anarchism in Islamic caliphate can solve all issues related to corruption, crime, poverty,
fundamentalism. According to Hasan Hanafi, Islamic moral degradation, and the establishment of an Islamic
fundamentalism was not born as a reflection of modern life as administration. Nevertheless, objectively speaking, the idea of the
promoted by the West. On the contrary, he believes that caliphate is not as simple as "turning the palm of your hand(Shofan,
fundamentalism has existed throughout Islamic history and has its 2019).
own historical, sociological, psychological, and thought
Yudian wants to remind the next generation to develop historical
background(Hanafi, 2003).
consciousness to understand Islam in its context. The concept of "al-
Furthermore, Hasan Hanafi stated that violence in the name of hukmu yaduru ma'a 'illah wujudan wa ‗adaman" is exemplified by
religion can be caused by an imbalance between religious Judian in the context of Sikh mansukh and fiqhiyah. In his view,
enthusiasm and the ability to understand religious teachings. improved instruction can take the place of any legislative
Fanatical attitudes, narrow religious attitudes, and fundamentalism requirements, depending on the circumstances. It is beneficial for
can arise from high religious enthusiasm but are not balanced with Indonesia to have a diverse population in terms of religion, ethnicity,
the ability to understand religious teachings(Hanafi, 2007). This is culture, and language, and this diversity shouldn't be ignored. Quite
because according to Hasan Hanafi, in mystical societies, scientific the reverse—these factors must also be considered. Should the
ideology is almost certainly impossible. After all, tribal ritualism, concept of a caliphate be implemented in Indonesia, this is not a
which Hasan Hanafi calls fundamentalism, is trapped in ritualism viable solution and could lead to discord among constituents.
without meaning and social, economic, and political elements. Both Furthermore, historical accounts demonstrate that every Muslim
have the same weakness, namely that they deviate from the general

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considers the caliphate the center of the battle, and its existence is history, or an a priori attitude towards modernity because there is no
typically downplayed(Bolland, 2014). place for anarchism in Islamic fundamentalism. Hasan Hanafi
believes that fundamentalism has existed throughout Islamic history
Instead of an Islamic state, Yudian advocated for the necessity of a
and has its own historical, sociological, psychological, and thought
state founded on Islam. Islam-based nations share a common
background. It was not born as a reflection of modern life as
national consensus of giving and accepting one another without
advertised by the West (Hanafi, 2003). Responding to this trend, it is
regard to ideologies. Indonesia has been dubbed by Yudian as the
worth paying attention to the conclusion made by Nunu
world's finest tiny paradise, with the state palace serving as its
Burhanuddin that Islamic fundamentalism which is associated with
primary hub. The fight to teach Islam will become progressively
radical groups, is only a small variant because it displays radical
more challenging as the state grows more remote from the religion.
traits and attitudes. For him, this can still be accommodated as
The Muslim community has to be robust, and Islamic politics ought
national wealth by negating parasitic movements within it. So,
to be regulated and colored rather than partisan and marginal. Unlike
fundamentalism yes, radicalism no(Burhanuddin, 2016).
some radical Muslim activists, Yudian claims that the Prophet never
supported the Islamic cause while incarcerated. Even more This research demonstrates that the concept of the caliphate is vague
strategically, Islam could be fought for from the palace. and unsupported by current social and political circumstances. If it
was prevalent in Arab nations in the past, several factors likely
In addition to these elements, Yudian ideas regarding Pancasila, the
helped to foster it. Fighting for Arabization rather than Islamization
Caliphate, and Islam have promoted a difficult indigenization
might be understood as the imposition of a caliphate on Indonesia.
process that led to the acculturation of this faith. This is a methodical
The debate over the Indonesian caliphate, which has never been
and inventive approach to expanding the boundaries of Islamic
imposed literally, can be put to rest by pointing out that there are no
comprehension. Sometimes, a partial or fragmented comprehension
sharia texts in the Koran or hadith. Yudian asked all residents to
of this way of thinking elicits intense responses. But for Islam to
have confidence in constructing the nation's future because of
become a part of an inclusive Islamic civilization, this way of
Pancasila. Pancasila has been acknowledged as the ultimate notion,
thinking allows for the creative actualization of Islam in the nation
hence there is no longer any need to pursue the idealistic goal of
through de-sacralization and objectification.
discovering a different type of state philosophy. These two
Meanwhile, Hasan Hanafi's thoughts on Islamic fundamentalism individuals underlined that it is impossible for competing or other
seem closer to rationalist fundamentalism (the term used by Ernest) ideas to emerge, particularly those that are associated with Islam.
because it rejects absolutism and is at the same time based on
The conversation above shows that the two leaders' denial of the
religious tradition and reason. Unlike Islamic fundamentalism in the
caliphate narrative was based on both epistemological awareness
narrow sense and synonymous with fanaticism, narrow-minded,
and historical-sociological comprehension. Irrespective of their
exclusive, and anti-dialogical, Hasan Hanafi's version of Islamic
cultural background, ideas on the caliphate among Islamic scholars
fundamentalism is a discourse projection to achieve perfect personal
usually stem from a range of methodological and inspirational
formation through various approaches. He built a discourse on
sources when it comes to understanding Islam in terms of human
Islamic fundamentalism intending to revive Islam with a holistic
values. The intellectual paradigm makes it evident that Hasan
study. So, Hasan Hanafi's Islamic fundamentalist thinking is very
Hanafi's struggle to "read" Islam in light of contemporary society
different from the way the West and most Muslims have reduced the
had a significant influence on the Yudian vision of the caliphate.
meaning of Islamic fundamentalism to a narrow and sensitive one
When people read Yudian's beliefs about Islam and the caliphate,
and includes every movement that fights the West by using violence
they may thus perceive the open dynamics of Islamic philosophy.
in the name of Islam. (Munandar, 2007), where the main focus of the
Furthermore, this concept may contradict the views of individuals
movement is to return to the original teachings of Islam (the Koran
who identify as Abduh's only adherents and champion his spirit,
and Hadith). As a result, the issues of Islamic Sharia and the Islamic
which is typically antagonistic to the West.
Khilafah always become the banners of their movement and reject
all modern state concepts such as democracy, civil society, and The author claims that Hasan Hanafi's mujtahids, or reformers, can
human rights(Jamil, 2005). benefit from Yudian's progressive analysis of Islam based on
upcoming historical problems. More options for Muslims to
According to Hasan Hanafi, Islamic fundamentalism is not only
participate in history and escape the confines of the past were made
ritual militancy and external performance, growing beards, wearing
possible by these two individuals (particularly their captivity in the
hijab, demanding the application of Islamic law, establishing an
past's illusion). Because they have freed the past from religious
Islamic state (Khilafah), and building mosques. Islamic
tradition by the strength of their creation, these people serve as
fundamentalism itself led to many independence movements against
prophets because they possess a creative intellectual superiority in
colonialism in Sudan, Libya, Egypt, Tunisia, Algeria, Palestine, and
interpreting future history. As a result, this study makes use of
other Muslim-populated countries(Hanafi, 2003). Moreover, the
Yudian's deliberate and ongoing lobbying, socialization, and
Prophet never provided clear leadership standards for the next
education efforts to foster a peaceful, tolerant, just, and civilized
generation by setting boundaries regarding the appropriate type of
environment for state and national life in Indonesia.
leadership and its application. The Ijtihad of the Companions
(Words of the Prophet antum a'lam bi umûr dunyâkum) which Yudian's idea is more practical and intellectual than Hasan Hanafi's,
considers that leadership after the Prophet should not be empty, led and it can help dispel misunderstandings regarding the nature of the
to the emergence of the caliphate and the mention of "caliphate". Indonesian caliphate. Yudian claims that misperceptions regarding
This was also based on deliberations at Tsaqibah Bani Sa'idah which the caliphate necessitate the implementation of an action plan that
did not involve all important companion components, nor was it must be carried out on two levels: preventing the dissemination of
planned carefully, and did not have a strong theological misinformation and providing ongoing education. Muslims are
basis(Chalik, 2014). currently unprotected from political debate about the caliphate and
other provocations. As a result, individuals might encounter false
Islamic fundamentalism is also not orthodoxy, romanticism of

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