Al-Jāmi‘ah: Journal of Islamic Studies - ISSN: 0126-012X (p); 2356-0912 (e)
Vol. 57, no. 1 (2019), pp.143-166, doi: 10.14421/ajis.2019.57143-166

INDONESIAN INTERPRETATION OF THE
QUR’AN ON KHILĀFAH
The Case of Quraish Shihab and Yudian Wahyudi on
Qur’an 2: 30-38
M. Djidin*; Sahiron Syamsuddin**
* State Institute for Islamic Studies (IAIN) Ternate; **Sunan Kalijaga
State Islamic University (UIN) Yogyakarta
email: djidin.ternate@gmail.com
Abstract
Today the issue of building al-khilāfah al-islāmīyah (Islamic Caliphate) has
been raised by Hizbut Tahrir Indonesia (HTI). One of its arguments is that
it is obligatory, because Qur’an, 2:30 mentions the term khalīfah. However,
this argument has been questioned by many Muslim scholars. Some of them
are Quraish Shihab and Yudian Wahyudi. In this article a comparative study
is conducted in such a way we can provide readers with a ‘direct’ comparasion
between Shihab’s and Wahyudi’s thoughts. The emphasis of their differences
is shown more clearly than their similarities. Some important points that are
discussed here are their interpretations of Qur’an, 2: 30-38. After analyzing
their statements expressed in their writings and interviews, we have found
that both have the same idea that Qur’an, 2: 30 does not talk about the
Islamic Caliphate, and therefore, it cannot be used as an argument for its
building. We have also found that they have exegetical differences that might
refer to the fact that Shihab has much emphasis on the ‘historical meaning’
of the verses, whereas Wahyudi prefers their ‘significance’ for human beings.
[Wacana khilafah Islam di Indonesia menguat seiring dengan kehadiran
Hizbut Tahrir Indonesia (HTI). Salas satu argumen mereka adalah adanya
istilah khalīfah dalam Qur’an, 2: 30. Namun argument tersebut justru
menjadi persoalan bagi pemikir muslim lainnya, dua diantaranya Quraish

M. Djidin & Sahiron Syamsuddin

Shihab dan Yudian Wahyudi. Dalam tulisan ini diharapkan pembaca dapat
melihat secara langsung perbandingan dua pemikiran tersebut. Beberapa
point penting yang diperdebatkan adalah tafsir ayat Qur’an, 2: 30-38.
Berdasarkan analisis pada karya tulis dan wawancara, keduanya sama –
sama menunjukkan bahwa ayat tersebut di atas tidak membahas al-khilāfah
al-islāmīyah. Meskipun keduanya sependapat, masing-masing memberikan
tekanan yang berbeda dimana Shihab lebih ke makna historis, sedangkan
Wahyudi condong ke signifikasi bagi kemanusiaan.]
Keywords: Caliphate, Hizb al-Taḥrīr, Quraish Shihab, Yudian Wahyudi, exegesis
A. Introduction
Qur’an 2: 30 is one of Qur’anic verses used by the Hizb al-Taḥrīr
to argue for its political interest in re-building the Islamic chaliphate.
However, the question is whether the verse that consists of, among
others, the word khalīfa really deals with it. It has been interpreted by
many scholars from the past until now. They point out that it does not
refer to the idea that has been proposed by the organisation. For example,
al-Ḥusayn ibn Muḥammad al-Dāmaghānī in his work Iṣlāḥ al-Wujūh wa
al-Naẓā’ir that the word means badalan min man maḍā min al-jinni (successor
of the jinns who had passed away [from their cultivating the earth]).1 So,
for him, the verse does not deal with the establishment of Islamic state.
Similar opinions are expressed by many other interpreters.
In the Indonesian context, many experts have also contibuted to
this discourse. However, in order that this article is focused, we discuss
here the interpretations proposed by Quraish Shihab and Yudian
Wahyudi. At least, there are two reasons why we choose these scholars.
First, they are experts in Qur’an exegesis. Shihab wrote some exegetical
works, such as Tafsir al-Mishbah and Al-Qur’an dan Maknanya (the Qur’an
and its Meaning), and many books on the Qur’an, such as Membumikan
Al-Qur’an. Wahyudi’s works vary in terms of their subject matters. His
dissertation that was written in McGill University deals with, among
others, the Qur’anic hermeneutics proposed by Muḥammad ‘Ābid alJābirī, Ḥasan Ḥanafī and Nurcholish Madjid. He also wrote many books
1

See al-Ḥusayn ibn Muḥammad al-Dāmaghānī, Iṣlāḥ al-Wujūh wa al-Naẓā’ir
(Beirut: Dar al-’ilm, 1970), p. 162.

144

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

and articels on Islamic studies in general. Some of them are published
in English and some in Indonesian. Second, in some cases, they have
proposed new ideas in the field of Qur’an interpretation. In our prior
research, we have found that Wahyudi interpreted some Qur’anic verses
in a new ‘symbolic’ perspective and in such a way they should be applied
in the lives of Muslims. New ideas can also be found in Shihab’s works.
In this article a comparative study is conducted in such a way we
can provide readers with a ‘direct’ comparasion between Shihab’s and
Wahyudi’s thoughts. The emphasis of their differences is shown more
clearly than their similarities. Some important points that are discussed
here are their interpretations of Qur’an 2: 30-37 and certain factors that
are probably relevant to them and some exegetical implications. Before
these points are discussed, short biographies of the two scholars will be
presented, so that readers will know in more details.
B. Short Biographies in Comparison
Shihab and Wahyudi differ in many ways as illustrated below.
Shihab was born in Rampang, South Sulawesi, on February 16, 1944,
while Wahyudi was born in Balikpapan, East Kalimantan, on April 17,
1960.2 Shihab comes from an educated Arab family because his father,
Abdurrahman Shihab, is a professor in the field of interpretation, even
successful businessman and politician in South Sulawesi.3 On the other
hand, Asmin Prajabangsa, Wahyudi’s father, was an army (army) from
Banyumas, Central Java, which was assigned to Balikpapan in 1947/1948.
His main direct task is to defend the oil refinery in Sangasanga.4
2

Yudian Wahyudi, Jihad Ilmiah: Dari Tremas ke Harvard, 4th edition (Yogyakarta:
Pesantren Nawesea Press, 2018), p. 231; Yudian Wahyudi, Jihad Ilmiah Dua: Dari Harvard,
Yale, dan Princeton, 4th edition (Yogyakarta: Pesantren Nawesea Press, 2017), p. 227;
Yudian Wahyudi, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint al-Shati’, 2nd edition
(Yogyakarta: Pesantren Nawesea Press, 2016), p. 95.
3
Shihab’s biography is mostly derived from his official website: ‘About’,
Muhammad Quraish Shihab Official Website, http://quraishshihab.com/about/, accessed
30 Jan 2017; ‘Biografi M. Quraish Shihab’, Tafsir Al-Mishbah - M. Quraish Shihab (27 Dec
2010), https://tafsiralmishbah.wordpress.com/biografi-m-quraish-shihab/, accessed
1 Feb 2017.
4
Yudian Wahyudi, interview (18 Feb 2018); Wahyudi, Jihad Ilmiah, pp. xviii–
xxxiv; Wahyudi, Jihad Ilmiah Dua: Dari Harvard, Yale, dan Princeton, p. 227; Wahyudi, Dari

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

145

M. Djidin & Sahiron Syamsuddin

Abdurrahman had a contribution in the field of higher education in
Makassar: rector of the Indonesian Muslim University (UMI, the largest
private university in eastern Indonesia) in 1959-1965 and rector of IAIN
Alauddin in 1972-1977.5 Asmin, on the other hand, was active as a village
cleric: initiated the construction of Darussalam mosque in Klandasan
Ilir village, Balikpapan, imam and khatib, led tahlil (traditional religious
ritual of prayer for the dead), even buried the dead because he was the
grandson of a kyai, who was forced to flee to Banyumas with Pangeran
Diponegoro captured by the Dutch in 1830.6
Shihab completed his basic education in Makassar,7 while Wahyudi
was in Pacitan, not in his hometown.8 Shihab continued his secondary
education in Malang, East Java, while ‘nyantri’ (studied Islam) at the AlFaqihiyyah Islamic Boarding School in Darul Hadits,9 whereas Wahyudi
continued to Pondok Pesantren (Islamic boarding school) of Tremas
(1973-1978) and Pondok Krapyak (Madrasah Al-Munawwir, 1978-1979).
At the time of graduation from Islamic junior high school at Tremas
(1976) and Madrasah Aliyah (Islamic senior high school) at Al-Munawwir
(1979), Wahyudi won the first place award (even after only three months in
the first level at Tremas he jumped to the second level).10 In 1958, Shihab
left for Cairo, Egypt. He was accepted in the second level of al-Madrasa
McGill ke Oxford Bersama Ali Shari’ati dan Bint al-Shati’, p. 227.
5
See.‘About’; ‘Biografi M. Quraish Shihab’.
6
Yudian Wahyudi, interview (18 Feb 2018); Yudian Wahyudi, Perang Diponegoro:
Tremas, SBY dan Ploso, 3rd edition (Yogyakarta: Pesantren Nawesea Press, 2014), p. 25.
7
See.‘About’; ‘Biografi M. Quraish Shihab’.
8
Wahyudi went to a school in the Madrasah Ibtidaiyah (elementary Islamic
school) Darutta’lim, Damung village in Balikpapan up to grade 4 (1967-1970) because he
moved to Sekolah Dasar Negeri (State elementary school) 55 in Jalan Baru, Balikpapan
in 1970. He did not go up to the fifth grade/level because he was naughty. Because of
his unstoppable delinquency, he was sent to the Tremas Islamic Boarding School in
Arjosari, Pacitan, East Java (December 25, 1972). In the evening I studies Islam and
in the morning went to an elementary school at Tremas, the village where President
Susilo Bambang Yudhoyono was born.
9
See.‘About’; ‘Biografi M. Quraish Shihab’.
10
Wahyudi, Jihad Ilmiah, p. 231; Wahyudi, Jihad Ilmiah Dua: Dari Harvard, Yale, dan
Princeton, p. 227; Wahyudi, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint al-Shati’,
p. 95; Yudian Wahyudi, interview (18 Feb 2018).

146

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

al-Thanawiya in Al-Azhar.11 On the other hand, Wahyudi really wanted
to go to Al-Azhar University, but his father did not allow it. “Egypt is at
war with Israel. During the war there are many stray bullets, even though
stray bullets did not know you. It is enough for the father to experience
(as an army). My children, especially you, should not experience it.”12
In 1967, Shihab won the Lc title. (French B.A.; undergraduate
level) from Qur’an Interpretation and Hadith Studies Department of the
Faculty of Uṣūl al-Dīn, Al-Azhar University,13 while Wahyudi won B.A.
and the Drs. (doctorandus) (at the Duch level for M.A. ) from the Shariah
Faculty of Sunan Kalijaga State Islamic Instutute (IAIN) of Yogyakarta
in 1982 and 1987. He also won B.A. from the Faculty of Philosophy
at Gajah Mada University in 1986 and did “Kuliah Kerja Nyata (a field
course for community development) (?).14 In 1969 Shihab won the M.A.
from the same faculty in the field of Qur’an interpretation with the
thesis “Al-I‘jaz al-Tasyri‘i li Al-Quran al-Karim”.15 On the other hand,
Wahyudi received the M.A. degree from McGill University, Montreal,
Canada, in 1993 with a thesis “Hasbi’s Theory of Ijtihad in the Context
of Indonesian Fiqh”.16
Upon his return from Cairo to Makassar, Shihab was appointed
to be vice-rector who was in charge for academic and student Affairs
of Alauddin Institute of Islamic Studies (IAIN Alauddin), coordinator
of Private Universities (Region VII of Eastern Indonesia) and assistant
chief of Police of East Indonesia in the field of mental development.
He also had carried out various research with themes, among others,
“Application of Religious Harmony in East Indonesia” (1975) and “South
Sulawesi Waqf Problems” (1978).17 On the other hand, upon returning
11

See.‘About’; ‘Biografi M. Quraish Shihab’.
Wahyudi, Jihad ilmiah, p. xxxiv.
13
‘About’; ‘Biografi M. Quraish Shihab’.
14
Wahyudi, Jihad Ilmiah, p. 231; Wahyudi, Jihad Ilmiah Dua: Dari Harvard, Yale,
dan Princeton, p. 227; Wahyudi, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint alShati’, p. 95.
15
See ‘About’; ‘Biografi M. Quraish Shihab’.
16
Wahyudi, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint al-Shati’, p. 95;
Yudian Wahyudi, ‘Hasbi’s Theory of Ijtihad in the Context of Indonesian Fiqh.’, Ph.D.
Dissertation (Montreal: McGill University, 1993).
17
See ‘About’; ‘Biografi M. Quraish Shihab’.
12

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

147

M. Djidin & Sahiron Syamsuddin

from Montreal to Yogyakarta in 1993, Wahyudi had not held a structural
position at his campus. He used “free time” as a young lecturer by
continuing the translation he had begun since 1982. Wahyudi shifted from
the translation of Arabic books to that of English ones into Indonesian.
He even took an English course for the TOEFL again and French course.
He also taught in Yogyakarta (Cokroaminoto University and Student
Islamic Studies Institute) and Surakarta (STAIN and Cakradonya Da’wah
College) in addition to his own campus.18
In 1980, Shihab continued his doctorate at Al-Azhar,19 whereas
Wahyudi continued his doctorate to McGill in 1995.20 In just two years,
Shihab, with the title of his dissertation “Naẓm al-Durar li al-Biqa‘i:
Taḥqiq wa Dirāsah”, won a doctorate degree in the field of Qur’anic
sciences, with the title cum laude accompanied by the first level of award
(mumtāz ma‘a al-sharaf al-ūlā).21 On the other hand, Wahyudi earned his
Ph.D. with a dissertation “’The Slogan Back to the Qur’an and the Sunna’:
Comparative Responses of Hasan Hanafi, Muhammad Abid al-Jabiri and
Nurcholish Madjid” in 2002.22 During his doctoral program, Wahyudi
became chair of the Canadian Indonesian Student Association (1997),
the Founding President of the Indonesian Academic Society (19981999), translated French, English and Arabic works into Indonesian23,
and presented articles in international conferences held in five continents

18

Wahyudi, Jihad Ilmiah, p. 231; Wahyudi, Jihad Ilmiah Dua: Dari Harvard, Yale,
dan Princeton, p. 227; Wahyudi, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint alShati’, p. 95.
19
See ‘About’; ‘Biografi M. Quraish Shihab’.
20
Wahyudi, Jihad Ilmiah, p. 231; Wahyudi, Jihad Ilmiah Dua: Dari Harvard, Yale,
dan Princeton, p. 227; Wahyudi, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint alShati’, p. 95.
21
See ‘About’; ‘Biografi M. Quraish Shihab’.
22
Yudian Wahyudi, ‘The Slogan “Back to the Qur’an and the Sunna” : A
Comparative Study of the Responses of Hasan Hanafi, Muhammad ’Abid al-Jabiri and
Nurcholish Madjid’, PhD. Dissertation (Montreal: McGill University, 2002).
23
The number of translations during twenty years (1982-2002) is 53 books. See
Wahyudi, Dari Tremas ke Harvard, p. 231; Wahyudi, Dari Harvard ke Yale dan Princeton, p.
227; Wahyudi, Dari McGill ke Oxford: Bersama Ali Shari’ati dan Bint al-Shati’, p. 95.

148

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

(1997-2001). The presented papers were then published in America24,
Europe (three in Oxford: Oxford University Press,25 Blackwell,26 and
Elsevier, 2006; and two in London, 200227 and 200328).
After his return to Indonesia, Shihab was assigned in 1984 as
lecturer at the Ushuluddin Faculty and Faculty of Postgraduate Studies,
Syarif Hidayatullah Institute of Islamic Studies (now: State Islamic
University) in Jakarta.29 On the other hand, Wahyudi did not immediately
return to Indonesia after earning his Ph.D. degree, but became a Visiting
Scholar at Harvard Law School (2002-2004), a member of the American
Association of University Professors (since 2004) and a professor at Tufts
University, Medford, MA, USA (2004-2005).30 Shihab is also active outside
the campus. He is believed to have held various positions, including the
Chair of the Central Indonesian Ulama Council (MUI) (1984-...), member
of the Lajnah Pentashih Al-Quran, Ministry of Religious Affairs (1989...); member of the National Education Advisory Board ( 1989- ...), and
chair of the Development Institution Management of Sharia Sciences,
Management of the Consortium of the Religious Sciences of the Ministry
of Education and Culture; and Assistant General Chair of the Indonesian
Muslim Scholars Association (ICMI).31 Upon his return from America,
Wahyudi has become a lecturer in the Department of Comparative
Islamic Legal Schools in the Faculty of Sharia, Sunan Kalijaga State
24

Yudian Wahyudi, ‘Arab Responses to Hasan Hanafi’s Muqaddima fi‘Ilm alIstighrāb’, The Muslim World, vol. 93, no. 2 (2003), pp. 233–48.
25
Yudian Wahyudi, ‘Ali Shari’ati and Bint Al-Shāṭi’ on Free Will: A Comparison’,
Journal of Islamic Studies, vol. 9, no. 1 (Oxford University Press, 1998), pp. 35–45.
26
Yudian Wahyudi, ‘Hassan Hanafion Salafism and Secularism’, in The Blackwell
Companion to Contemporary Islamic Thought (Oxford: John Wiley & Sons, Ltd, 2007), pp.
257–70.
27
Y. Wahyudi, ‘The Debate about the Sarfa: Pro and Against’, Islamic Quarterly,
vol. 46, no. 3 (2002), pp. 235–46.
28
Yudian Wahyudi, ‘The Epistemology of Al-Munqidh Min Al-Dala’, Islamic
Quarterly, vol. 47, no. 1 (2003), pp. 19–33.
29
See ‘About’; ‘Biografi M. Quraish Shihab’.
30
He also received the Postdoctoral Program at the Library of Congress,
Washington, D.C., but was not taken because he chose Harvard Law School.
31
See ‘About’; ‘Biografi M. Quraish Shihab’.

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

149

M. Djidin & Sahiron Syamsuddin

Islamic University (UIN) in Yogyakarta, since 2005.32
In the midst of the above activities, Shihab was also active in
scientific activities both at home and abroad. He was also active in
writing and publishing articles and books. In Pelita newspaper, every
Wednesday he writes in the “Pelita Hati” rubric. He also cared for the
“Tafsir Al-Amanah” rubric in the Amanah two-week magazine (published
in Jakarta). He was also a member of the Editorial Board of Journal
Ulumul Qur’an and Mimbar Ulama Magazine (both published in Jakarta).33
On the other hand, Wahyudi initiated the establishment of the Nawesea
Islamic Boarding School (2006), the Nawesea Press Islamic Boarding
School (2006), Yudian W. Asmin Fellowship (a scholarship for Sunan
Averrous junior high school students, since 2011), became Chair of the
Al-Quran University Science Center (2007-2011), Deputy Rois Syuriah
of provincial branch of the Nahdlatul Ulama (2006-2011), became Dean
of the Faculty of Sharia UIN Sunan Kalijaga (2007), Tarekat founder
of Tarekat Sunan Anbia (17 April 2015), rector of Sunan Kalijaga State
Islamic University (since 2016), chief of regional private Islamic higher
Education of Coordinator III (since 2016). Finally, he was acclaimed as
President of the Asian Islamic Universities Association (11 November
2017) and the founder of the Center for Pancasila and State Defense
Studies at Sunan Kalijaga State Islamic University.34
Shihab’s interest in the interpretation of the Qur’an is well-founded.
From an early age, 6-7 years, he has been educated with the Qur’an. He
had to take part in a recitation held by his own father. Besides his father
ordered him to read it, he also described many times Qur’anic stories.35
Similarly, Wahyudi had also studied the Qur’an since he was 7 years old
directly under the guidance of his father. This process was strengthened
because he attended the Darutta’lim Islamic elementary school. However,
since his moving to State elementary school (Sekolah Dasar Negeri) 55,
his salary has been less regular. He replaced the teacher’s teacher until he
was banished to Pondok (Islamic borading school) of Tremas, where his
32

Yudian Wahyudi, interview (17 Apr 2018).
See ‘About’; ‘Biografi M. Quraish Shihab’.
34
Decree of the Rector of UIN Sunan Kalijaga Yogyakarta Number 143 in
2017 on August 8, 2017.
35
See ‘About’; ‘Biografi M. Quraish Shihab’.
33

150

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

interest in the Qur’an grew again.36 Shihab wrote many works in the field
of interpretation, such as Pengantin Al-Quran,37 “Membumikan” Al-Quran,38
Wawasan Al-Quran39 and Tafsir al-Mishbah.40 On the other hand, Wahyudi
presented, among others, “The Challenge of the Qur’an: A Western
Perspective” (Sydney, Australia, 1997) and “The Debate about the Sarfa:
Pro and Against” (San Francisco, USA, 1997)41 and wrote a dissertation
“’The Slogan’ Back to the Qur’an and the Sunna” whose third chapter
is “The Hermeneutics of the Return to the Quran and the Sunnah”.
C. Comparative Interpretations of Key concepts in Q. 2: 30-38
Now we enter the similarities and differences between Shihab and
Wahyudi in understanding Qur’an, 2: 30-38 with direct implications for
practical life. The story of the dialogue between God and the angels as
recorded in the verses, according to Shihab42 and Wahyudi,43 is a real
event: not symbolic, but actually happened. However, Shihab focuses
more on aṣālah (authenticity) or al-ma‘nā al-awwal (original meaning) and
gives less opportunity to its contemporary significance. On the contrary,
Wahyudi does not question the original meanings of the theological,
transcendental, spiritual, abstract and theoretical aspects of the verses,
specifically related to the word khalīfah. He tries to relate this term to
natural, human, material, concrete-practical-operational dimensions, so
that they become experimental, operational andpractical teachings.44
36

Yudian Wahyudi, interview (17 Apr 2018).
M. Quraish Shihab, Pengantin Al-Qur’an Kalung Permata buat Anak-Anakku
(Jakarta: Lentera Hati, 2007).
38
M. Quraish Shihab, Membumikan Al-Qur’an (Bandung: Mizan, 2002).
39
M. Quraish Shihab, Wawasan Al-Qur’an tentang Zikir dan Doa (Jakarta: Lantera
Hati, 1996).
40
M. Quraish Shihab, Tafsir al-Mishbah (Jakarta: Lentera Hati, 2000).
41
Then published in Yudian Wahyudi, “The Debate about the Sarfa: Pro and
Against”, Islamic Quarterly, vol. 46, no. 3 (2002), pp. 235–46..
42
M. Quraish Shihab, Tafsir al-Mishbah, vol. 1 (Jakarta: Lentera Hati, 2002), p.
202.
43
Yudian Wahyudi, interview (17 Apr 2018).
44
This is a central theme in Wahyudi’s writings such as Yudian Wahyudi,
Maqashid Syari’ah dalam Pergumulan Politik: Berfilsafat Hukum Islam dari Harvard ke Sunan
Kalijaga, Cet. 2 edition (Yogyakarta: Pesantren Nawasea Press, 2007); Yudian Wahyudi,
37

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

151

M. Djidin & Sahiron Syamsuddin

The verses, said Shihab, begin with the delivery of God’s decision
to the angels about His plan to create humans on earth. This submission
is important because they will be given various tasks related to human
beings, such as maintaining, guiding and recording their charity.
Afterwards, they will also thank God for being appointed as khalīfah.45
On the other hand, Wahyudi looks more at this verse in the perspective
of applicative operational principles. Wahyudi said, “Appointment
of professional functional positionsmust go through various stages:
registration of proposals by sponsors or proposers that must containminimum-contents, objectives, authority, competence, distinction,
territory and budgeting as well as organising committee in order to get
a technical and legitimate.”46
Shihab explores the meaning of angels. In a different way, Wahyudi
only sees the “practical meaning” as follows. Angels, according to Shihab,
are plural of the word malak. This word is taken both from ‘alaka and
la‘aka that means sending or delivering something. So, angels are God’s
messengers for various tasks. In the language of religion, angels are spirits
created by Allah from light that can be shaped in various forms, obeying
His commands and not in the slightest disobedience. They are blessed by
God for their obedience and ability to do hard work.47 Meanwhile, Angels
here, according to Wahyudi, better describe symbolically the function of
their “earth” as an assembly: a source of legitimacy through a fit and
proper test, competency tests, such as the people’s representative council,
selection commission and jury.48
Even angels, said Shihab, questioned God’s will of creation of the
khalīfah because they suspected that he would destroy and shed blood.
This angelic guess is due to three possibilities. First, it is biased because
of their previous experience. Secondly, it could be because they assumed
that because the person who would be assigned to be khalīfah was not one
of them, the coming creature might be different from them, always be
Ushul Fikih versus Hermeneutika: Membaca Islam dari Kanada dan Amerika, Cet. 4 edition
(Yogyakarta: Pesantren Nawesea Press, 2007).
45
Shihab, Tafsir al-Mishbah, 1: 171.
46
Yudian Wahyudi, interview (17 Apr 2018).
47
Shihab, Tafsir al-Mishbah, 1: 173.
48
Yudian Wahyudi, interview (17 Apr 2018).

152

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

exalted and worshiped. Third, he can be born from naming khalīfah itself.
This word impresses the ‘dissolution of disputes and law enforcement,’
so that surely there might be disputes between them and bloodshed.
However, all this is only a guess - only God knows. Angels only asked, not
protested.49 On the other hand, Wahyudi symbolises angels as “legitimate
assemblies” for a project. This board of competency examiners is usually
perfectionist, moralist and idealistic (tasbīḥ and taḥmīd), so that they would
have first underestimated incoming proposals. The assembly might always
be measured with its subjectivity to the exclusion of objective standards.50
The Quran, said Shihab51 and Wahyudi,52 mentions the word
khalīfah only twice: Qur’an, 2: 30 concerning the Prophet Adam and
Qur’an, 38: 26 concerning the Prophet David. Literally, the khalīfah in the
two verses above, according to Shihab, means “someone who replaces
(someone else)or who comes before.”53 It comes from the word khalf
(back).54 On the other hand, one of its meanings , according to Wahyudi,
is a person who is able to manage khilāf (mistakes) and ikhtilāf (diffence,
diversity, plurality), so he has the right to continue, represent and even
replace. If not able, the place is behind (khalf).55 Shihab then concluded
that it has two meanings. The first meaning is a substitute of Allah in
upholding His will, but not because Allah is incapable or makes human
beings act as God. Instead, God intends to test them and give them
honor. The second is to replace other beings who inhabit this earth.56 The
word khilāf, according to Wahyudi, can also be used to refer to a mistake
and weakness because, basically, a wrong person is in a weak condition. It
can also mean negative potential emerging from these differences. Every
49

Shihab, Tafsir Al-Mishbah, 1: 171.
Yudian Wahyudi, interview (17 Apr 2018).
51
Shihab, Tafsir al-Mishbah, 1: 142–3.
52
Yudian Wahyudi, interview (17 Apr 2018).
53
Shihab, Tafsir al-Mishbah, 1: 142–3.
54
M. Quraish Shihab, Tafsir al-Mishbah, vol. 11 (Jakarta: Lentera Hati, 2002), p.
482; M. Quraish Shihab, Tafsir al-Mishbah, vol. 12 (Jakarta: Lentera Hati, 2002), pp. 132–3.
55
Yudian Wahyudi, Khalifah and Khilafah in the Context of the NKRI Based on
Pancasila (Jakarta, 8 Mar 2018), p. 1.
56
Shihab, Tafsir Al-Mishbah, 1: 143.
50

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

153

M. Djidin & Sahiron Syamsuddin

difference must have the potential to create a split, and then weakness.57
The khalīfah, said Shihab further, is someone who is given a position
by God to manage a certain region. He is obliged to create a society that
has good relations with God. The harmonious life of his society, religion,
reason and culture are maintained.58 Thus, he according to Wahyudi,
must be able to solve problems, and therefore, he must fulfill certain
requirements for the field or position he chooses himself.59 Furthermore,
Qur’an, 2: 30, according to Shihab, shows that the khilāfah (leadership)
consists of the authority bestowed by Allah to the creature given the
task, namely the Prophet Adam and his descendents, and the area of
duty, namely the earth.60 However, the khilāfah here does not always
have to be khilāfah Islāmīyah (Islamic caliphate), but the government in
the general sense, because this verse tells about the development of early
human resources.61
Shihab concentrates on comparing the worthiness of the angels
with that ofhuman beings to become caliphs. The angels suspected that
the world was built only with tasbīḥ (purifying Allah’s substance, attibutes
and deeds from all that is not suitable for Him) and taḥmīd (praising Allah
for all the blessings He bestows on angels).62 Shihab says, “You should pay
attention that the angels purify themselves by saying: “We also sanctify
ourselves according to the abilities that You have bestowed on us. What
we have done is for You.”63 However, for Wahyudi, this is the stage when
the assembly criticized Adam’s proposal to become a caliph for being
a negative suggestion. Here the assembly uses its own subjectivity and
standards (long experience), so it does not know the advantages of this
project. Allah (sponsor, proposer) asserted that He knew more about the
advantages of this proposal: asking for a scheduled re-discussion of the
57

Wahyudi, Khalifah and Khilafah in the Context of the NKRI Based on Pancasila, p. 1.
Shihab, ‘Membumikan’ Al-Qur’an, p. 166.
59
Wahyudi, ‘Khalifah and Khilafah in the Context of the NKRI Based on
Pancasila’.
60
Shihab, ‘Membumikan’ Al-Qur’an, p. 166; Shihab, Tafsir al-Mishbah, 1: 142–3.
61
Wahyudi, ‘Khalifah and Khilafah in the Context of the NKRI Based on
Pancasila’, p. 1.
62
Shihab, Tafsir al-Mishbah, 1: 172.
63
Ibid.
58

154

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

proposal. The proposal will be completed and presented in the assembly.64
Shihab65 and Wahyudi66 agree that the names here are sciences.
Human beings, continued Shihab, were given the ability to know the
names, functions and characteristics of objects (such as fire and wind)
and the potential for language. This knowledge and potential are both
condition and main capital for managing the earth. Even if human beings
would persevere in bowing, prostration and worship to Allah, like what
the angels would have done, the human caliphate would fail if it was
practiced without knowledge. The earth is not managed solely by the
tasbīḥ and taḥmīd, but by science and practice.67 For Wahyudi, science is
indeed the biggest (strongest) adaptation tool in the world, not religion.68
That is why the first word of the first revealed five Qur’anic verses is iqra’
(Read!). In fact, Wahyudi emphasizes that ‘reading’ (qirā’ah) is a miracle
unfolded in the Qur’an throughout the ages.69
Shihab still revolves around explaining the word asmā’ (“names”)
in the context of human beings versus angels. The angels are indeed
holy beings who do not know sin, but they are not capable of being
caliphs because an officer must know things (names) related to his
duties. The angels did not know, while Adam knew that he was entitled
to become a khalīfah.70 However, Wahyudi, unlike Shihab who stops at
literal meaning, links these names directly to socio-political facts. He
divides these names into two categories: civil and military. Civil ‘names’
refer to academic degrees of social professionals, such as graduates of
legal studies, scholars of education, doctors, architects, religious scholars
and drivers. On the other hand, military names constitute ranks (such as
colonel and general) and devices (such as bombers, guns and tanks). These
names cause human beings to “win a match” as the second condition
64

Yudian Wahyudi, interview (18 Apr 2018).
Shihab, Tafsir al-Mishbah, 1: 173.
66
Yudian Wahyudi, interview (18 Apr 2018).
67
Shihab, Tafsir al-Mishbah, 1: 173; 183.
68
Yudian Wahyudi, ‘Ilmu adalah Alat Adaptasi Terbesar’, Republika (24 Jun 2019).
69
Yudian Wahyudi, ‘Iqra’ sebagai Mukjizat Terbesar Al-Quran’, Kedaulatan
Rakyat (14 May 2016).
70
Shihab, Tafsir al-Mishbah, 1: 180.
65

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

155

M. Djidin & Sahiron Syamsuddin

to become a caliph.71
Actually, the command delivered to the angels in Qur’an, 2: 31
(i.e. “Tell Me the names of these [things] if what you say is right’) is,
according to Shihab, not an assignment to answer, but it is to prove the
angel’s mistake.72 Their answer not only acknowledges that they do not
know the answer to that command, but also at the same time refers to
their weaknesses and the sanctity of God from all fraud and injustice. It
may be that the knowledge taught to Adam was not needed by the angels
because it was not related to their functions and duties.73 On the other
hand, Wahyudi interprets that the improvement of the proposal consists
of fulfilling and strengthening the main requirements (qualifications,
competencies and distinctions) (names).The proposer (God) also
demonstrates the superiority of His proposal over the assembly. The
assembly totally acknowledged the superiority of this new project after
the proposal invited new official (i.e. Adam) to show their ability and
success. The proposer also emphasized the weaknesses of the assembly
which had not understood, but had punished.74
Shihab is consistent in focusing on the original meaning and the
difference between inbā’ (telling; giving information) and ta‘līm (teaching)
in Qur’an, 2: 31. To show the ability of the khalīfah to the angels, Allah,
Shihab stresses, ordered, “O...Adam! Tell them the names of the objects.
He says, “Please pay attention! Adam was told to ‘tell’ the angels, not
to ‘teach’ to them. Teaching requires certain efforts of teacher, so that
his/her teaching material can be understood by a person being taught.
For such a purpose, if necessary, the teacher repeats his/her teaching
until it is fully understood. Meanwhile, telling of news does not require
repetition and what is reported does also not have to be understood.75 For
Wahyudi, this event can be understood as a fit and proper test. Because
the assembly underestimated the coming khalīfah, it was asked to prove
71

Pancasila’.

Wahyudi, ‘Khalifah and Khilafah in the Context of the NKRI Based on

72

Shihab, Tafsir al-Mishbah, 1: 173.
Ibid., 1: 178.
74
Yudian Wahyudi, interview (18 Apr 2018).
75
Shihab, Tafsir al-Mishbah, 1: 181.
73

156

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

its attitudes.76 Such kind of symbolic event might also happen today in
a certain political or professional life.
The word kuntum, linguistically, shows that there has been an event
in the past. Shihab points out that it arises an impression that from the
beginning before this dialogue has happened, there had been something
the angel had not revealed. The word taktumūn (‘you had hidden’), on
the other hand, is expressed in the form of fi‘l muḍāari‘ (present verb). It
might imply that it was done by the angels from time to time. However,
we do not know what is shown in their words and actions: whether the
question they asked or another one. What is certain is that God knows
what is shown or hidden.77 Wahyudi interprets this stage as hidden agenda
of the angelic idealists, moralists and perfectionists. They actually wanted
to be recognized as better than Adam in many ways: higher in position,
more honorable, smarter and more powerful. However, the proposer
followed their logic, but then went beyond: He ‘attacked’ to break their
arguments.78
God’s order for the angels, in the eyes of Shihab, should not be
suspended because it is a sign of obedience and surrender to God.
However, the satan or devil refusesd it. Shihab says, “The devil included
himself into a group of angels, so that the order was automatically
directed to him too ...because he wa arrogant, i.e. ignoring and despising
others while thinking of himself higher, even though the prostration
(sujūd) here is prostration of respect, not worship.”79 The assembly,
according to Wahyudi, was forced to be consistent by facts, so that they
should leave their subyetivity towards objective and quality standards.
Adam then “won the match”: passed the competency test.80
Shihab81 and Wahyudi82 agree that the satan is not an angel, but
jinn, - like what is affirmed by Qur’an, 18: 50. Thus, the translation of
illā Iblīsa abā wastakbara, according to Shihab, is “but (not except) the
76

Yudian Wahyudi, interview (18 Apr 2018).
Shihab, Tafsir al-Mishbah, 1: 181.
78
Yudian Wahyudi, interview (19 Apr 2018).
79
Shihab, Tafsir al-Mishbah, 1: 184.
80
Yudian Wahyudi, interview (19 Apr 2018).
81
Shihab, Tafsir al-Mishbah, 1: 185.
82
Yudian Wahyudi, interview (19 Apr 2018).
77

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

157

M. Djidin & Sahiron Syamsuddin

devil or satan was reluctant and arrogant”, because the word illā here
belongs to istithnā’ munqaṭi‘(but), not istithnā’ muttaṣil (except). The satan
felt himself better because “he was created from fire, while Adam was
created from the ground” (Qur’an, 17: 61). The word istakbara here shows
extraordinary arrogance because the addition of the letters, i.e. sīn and
tā’, to kabura (so that it becomes istakbara) serves to show “how steady
and firm.”83 On the other hand, Wahyudi interprets the attitude of the
satan as a symbol of senior opposition, so that he felt superior, even as
oppositionism. He was well acquainted with the habits or characteristics
of young officials - both because of their age or because they had just
served - like Adam. The satan, Wahyudi adds, can also function to educate
human beings because the more difficult the problem is, the more power
people can have to solve it. Thus, the caliph becomes a problem solver,
whereas the satan becomes a source of problems!84
Regarding the word jannah in verse 35, said Shihab, there are two
opinions: heaven in the day (the place to get reward) and a garden on
earth (not in the Last Day). However, it is very unfortunate that he says,
“Wherever ‘paradise/heaven’ or ‘garden’ is, it is not an important issue
because that is not the main purpose of this story. What is clear, from
the word jannah, is a place filled with many trees, Because of which it
covers the scenery. That is the meaning of the word.”85 On the other
hand, Wahyudi emphasizes that jannah is twofold: garden in the world
and heaven at the end of the Day. However, it here (in this verse) refers
to a garden on earth. From the beginning, God planned the placement
of Adam as a caliph on earth, not in the Last Day. The command of
“inhabiting garden” (uskun anta wa-zawjuka al-jannata) is a horizontal
movement, not vertical one, because the word uskun is horizontal
movement from one place to another that is parallel. This symbolizes
the movement after the inauguration - say the President of Indonesia from the House of Representatives Council and the People’s Consultative
Assembly (DPR / MPR) to the Merdeka Palace. The jannah in this verse
is the palace: the palace as an office and official home at once. The
second reason is because the Qur’an was revealed in the era of agrarian
83

Shihab, Tafsir Al-Mishbah, 1: 186.
Yudian Wahyudi, interview (19 Apr 2018).
85
Shihab, Tafsir Al-Mishbah, 1: 189.
84

158

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

economics. Earth is land in the general sense, which includes, among
other things, clay, sand and stone, mountains, beaches and deserts. On
the other hand, it is the most fertile and productive land because it is
close to water (rivers flow below) as a source of life. In all-round palace
there are also budgeting and state facilities!86
However, Adam and his wife were seduced by the satan shortly
after they were in heaven, so they were expelled from their original state,
even expelled to earth as a result of the violation. The meaning of mimmā
kānā fīh, according to Shihab, is pleasure and such a high position on the
side of the Divine presence. The word matā‘ in essence is the pleasure
of using something in a limited time, disjointed; there are shortcomings
and some are better in terms of quality and quantity. The world and its
enjoyment are temporary; there is an eternal place, there is a very quality
eternal enjoyment on the Last Day.87 On the Day of Judgment, Shihab
adds, there was also a very long time of misery (for people who were
big sinners).88 Wahyudi see this again differently. Here, in verse 36, they
(Adam, wife and devil) are examined for their accountability. During
this examination, they defended themselves and attacked each other. As
a consequence, Adam was removed from his position as caliph. He had
also to become a common citizen (fī al-arḍi). Because all state facilities
were revoked, he and his wife had to search for themselves, with all their
bitter bits, even though they were originally all available (matā‘).89
The expulsion from a heaven that is full of pleasure, said Shihab,
should encourage Adam and his wife to try to go back there - like the
way God will show it.90 The reception or meeting was very encouraging
for Adam because the addition of the letter tā’ in the word laqā (so that
it becomes talaqqā) gaives meaning of happiness and pleasure in terms
of that acceptance. The addition indicates that the acceptance or meeting
was preceded by effort and seriousness. Here God inspires that there is
a sincere regret from his heart and words of prayer as read in Q. al-A‘rāf
(7): 23. These sentences can also be understood as forgiveness from
86

Yudian Wahyudi, interview (20 Apr 2018).
Shihab, Tafsir al-Mishbah, 1: 193.
88
Ibid., 1: 190–1.
89
Yudian Wahyudi, interview (20 Apr 2018).
90
Shihab, Tafsir al-Mishbah, 11: 194.
87

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

159

M. Djidin & Sahiron Syamsuddin

Allah to Adam and his partner.91 For Wahyudi, this phase is the stage
where Adam’s mistakes have been proven. As an official who violates
the rules, Adam signs the minutes of inspection and is committed not to
repeat the same mistakes. Here Adam was relieved that his improvement
efforts were accepted, but it was odd to be told to descend from jannah
(the position of caliph), as shown below.92
The rrder to go down is mentioned twice because, according to
Shihab, to remove the possibility of misunderstanding that the command
of descending from the jannah is only from one level to a lower one, but
still remained in the heaven. Therefore, the order this time reads: “Come
down from it all” as an affirmation that you all, not just the tempter, must
go down.93 This repetition can also be used to explain two different things.
The first is that the order implies to going down to earth, the place to
eat, drink and be hostile. The second command is to signal the decline
of satan’s religious dignity as a result of defying God by tempting Adam
and his wife. On the other hand, the dignity of Adam and his wife was
due to following the seduction of the satan.94 The second command, for
Wahyudi, was the removal of the position of caliph from Adam because
his violation was severe. This was a continuation of the first fall, which
was temporary: being disabled due to the need for inspection, but has
not been removed. All people in the palace (Adam, wife and satan) was
returned to the community. Repentance was accepted, but they were still
told to go down (removed). So, the phrase ilā ḥīn here can be interpreted
as a waiting period until the legal sentence/pinalty. It can also mean ‘term’:
officials who fall can return as long as they win again.95
Shihab 96 and Wahyudi 97 agree that Adam’s sin is lighter in
comparison to satan’s sin because Adam slipped, while satan did it with
full awareness and arrogance. However, for Wahyudi, Adam’s sin was a big
sin if it was associated with his ‘oath of office’ because Adam violated his
91

Shihab, Tafsir al-Mishbah, 1: 195.
Yudian Wahyudi, interview (20 Apr 2018).
93
Shihab, Tafsir al-Mishbah, 1: 200.
94
Ibid.
95
Yudian Wahyudi, interview (20 Apr 2018).
96
Shihab, Tafsir Al-Mishbah, 1: 191.
97
Yudian Wahyudi, interview (21 Apr 2018).
92

160

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

highest main dutiy and function. Here Adam opposed the state, against
the constitution, with various possibilities such as willing to take office
forever (L’Etat c’est moi) and corruption. In Islam, there are three great
temptations: throne (power), wealth and sex. Of the three temptations
Adam was tempted by power at most, so that it wiould make it easier to
gain wealth (such as monopoly and corruption of state assets), not sex.
Indeed, he was driven by the temptation of his partner, but not having sex
because they are husband and wife and in the jannah on earth (temporary
place). Eve can be better described here as first lady, whose main desire
was luxury (wealth). So, Adam’s mistake was to obey his wife’s whining
to get property. Indeed, accumulating wealth was one of the main ideals
of young officials like Adam.98
D. Political Implications
The Qur’an uses the word khalīfah, according to Shihab, to refer to
people who are given the authority to manage the territory, both broad
and limited. David manages Palistina and its surroundings, while Adam,
potentially or actually, manages the totality of the earth at the beginning
of the history of humanity.99 Still for him, the caliphate contains three
main elements, namely: first, man, the caliph; second, territory, that is
what is referred to by the word arḍ in the verse; and third, the relationship
between the two elements. Outside of all three there are also those who
confer the task of the caliphate. The assigned (caliph) must adjust all his
actions with the mandate of the assignor.100 In short, the main task of the
caliph, according to Shihab, is to prosper or build the earth in accordance
with the concept of the assignor (Allah SWT).101 For Wahyudi, the caliph
is a person who must fulfill the qualifications and competencies for the
field he leads. This is the position of kifāyah (i.e. a position that must be
gained by a person(s) as representative(s) of a community), not ‘ayn (i.e. a
postion that is must be taken by everyone). Everyone is a leader, but the
field of leadership depends on the choice of each person. Its territory
98

Ibid.
Shihab, Tafsir al-Mishbah, 12: 133.
100
Ibid., 12: 134.
101
Shihab, ‘Membumikan’ Al-Qur’an, p. 172.
99

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

161

M. Djidin & Sahiron Syamsuddin

does not have to be a political power: it can be any field.102
A caliph, according to Shihab, has the potential, even actually, to
make mistakes due to following the passions. Therefore, both Adam and
David were reminded not to follow the passions (Qur’an, 20: 16 and
Qur’an, 38: 26).103 Adam’s fall, according to Wahyudi, describes the fall
of young officials (whether because of age or because they were first in
office) who, first, had many theories but lacked experience; second, feeling
great for being able to defeat the authority and power determinants; third,
feel they have a backing (Allah in the case of Adam); fourth, his ears are
deaf (do not want to hear advice from others); fifth, tempted whisperer
(wife in the case of Adam). Thus, sixth, dare to violate the constitution.104
The Quran, according to Shihab105 and Wahyudi,106 never mentions
the word khilāfah. It only mentions the khalīfah (person/official) with
plural khulafā’ and khalā’if, not khilafah (as a political system, such as the
kingdom or republic). However, why were there khilāfah in the history
of Islam? Shihab does not provide a direct answer to this question. He
accepts it as a fact that is taken for granted as God’s promise to those
who believe and do good deeds.107 Unlike Shihab, Wahyudi mentions it.
The Prophet Muhammad fulfilled the requirements for a caliph. First, he
won the match. The liberation of Mecca was the first unbloody revolution
in history. Why did the Messenger of Allah win the match? Because he
was surrounded by the ‘names’ (asmā’). The ‘names’ here were neither
Abu Bakar, nor Umar, nor Alin, nor Khalid bin Walid, nor Wakhshi, but
their professions: mujāhidīn, i.e. the army. They mastered the ‘names’ of
the highest military technology of the 7th century AD. Among others,
there were swords, arrows, spears, camels, horses, hills (heights). Because
they were very well trained and in very large numbers, Abu Sufyan, as
102

Yudian Wahyudi, interview (17 Apr 2018).
Shihab, Tafsir al-Mishbah, 12: 133.
104
Wahyudi, ‘Ilmu adalah Alat Adaptasi Terbesar’.
105
Shihab, Tafsir al-Mishbah.
106
“Jalan Panjang Pembubaran Ormas” (Jakarta: Metro TV, 2017), https://
www.youtube.com/watch?v=8AK4r67QH9A; “Indonesia Bicara: Pembubaran Ormas
Radikal #2 “(Jakarta: TVRI, 2017), https://www.youtube.com/watch?v=S-L_QyyvkJ4.
107
Shihab, Tafsir al-Mishbah, 1: 180.
103

162

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

the leader of Mecca, was better to surrender.108
Whayudi raised the following question: “Why did Abu Bakr
become the caliph (successor in the field of government, not in the field
of prophethood) after the Prophet died?” He replies himself, “It was
because Abu Bakr won the match. Abu Bakar was promoted by Umar
and no one resisted. Why did Umar become a caliph after Abu Bakr?
The answer is because he won match. Umar was promoted by Abu Bakr
and then accepted by acclamation. Why did Usman become caliph after
Umar? The answer is because he won match. Usman was chosen by a
team of six people. Why did Ali become the caliph to replace Usman?
The answer, is that he won match. Ali was also chosen by a team of
six people. Why did Hasan become caliph after Ali? The answer is also
winning match. Hasan was appointed his father (Ali) before his father
died. Why did Muawiyah become caliph after Hasan? The answer is the
same, i.e. winning match. Through the peace treaty (Am al-Jama‘ah), Hasan
handed over the Caliphate to Muawiyah, so that he became caliph. Last,
but not least,” Wahyudi asked himself, “Why was the Caliphate dissolved
in 1924? The answer is because it losed match. The Ottoman Empire as
the last Muslim superpower was beaten in World War I (1918) because
its ‘names’ - specifically, military technology – were out of date and it
was also betrayed by Saudi Arabia (even though the Ottoman Empire
was in coalition with Germany and Hungary, two Christian countries).
After participating in destroying Ottoman Empire, the people of Saudi
Arabia actually established a kingdom, not a khilāfah!”109
E. Concluding Remarks
From this comparative study we might conclude the following
aspects. First, Quraish Shihab and Yudian Wahyudi are interested in
interpreting Qur’an 2: 30-38. However, their motivations are quite
different. Shihab’s interpretation of these verses constitutes part of his
project of the interpretation of the whole Qur’an, whereas Wahyudi
interprets them mostly because he is willing to respond critically to the
idea of re-building al-Khilāfah al-Islāmīyah (Islamic Chaliphate) proposed
108

Wahyudi, Suka News Latter, p. 8.
Wahyudi, ‘Khalifah and Khilafah in the Context of the NKRI Based on
Pancasila’, pp. 1–2.
109

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

163

M. Djidin & Sahiron Syamsuddin

by Hizbut Tahrir Indonesia (HTI). Second, even though both agree that
all Qur’anic stories, including the story of the creation of Adam, consist
of moral teachings (‘ibrah; plural: ‘ibar), they are different in making
sense of the verses. Unlike Shihab who focuses more on the original
meanings of the key concepts of the verses, Wahyudi emphasizes more
on their symbolic meanings, so that they can be easily applied for the
goodness (maṣlaḥah) of human life. Third, both agree that the verses
(especially verse 30) cannot be used as argument for the re-establishment
of al-Khilāfah al-Islāmīyah in a narrow sense. For shihab, they refer to the
political leadership in general from Adam to the Last Day. In a different
way, Wahyudi affirms that they refer to all professional positions that are
related to human life.

164

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

Quraish Shihab’s and Yudian Wahyudi’s Interpretations Q. 2: 30-38

BIBLIOGRAPHY
‘About’, Muhammad Quraish Shihab Official Website, http://quraishshihab.
com/about/, accessed 30 Jan 2017.
‘Biografi M. Quraish Shihab’, Tafsir Al-Mishbah - M. Quraish Shihab, 27 Dec
2010, https://tafsiralmishbah.wordpress.com/biografi-m-quraishshihab/, accessed 1 Feb 2017.
al-Dāmaghānī, al-Ḥusayn ibn Muḥammad, Iṣlāḥ al-Wujūh wa al-Naẓā’ir,
Beirut: Dar al-’ilm, 1970.
Indonesia Bicara: Pembubaran Ormas Radikal #2, Jakarta: TVRI, 2017,
https://www.youtube.com/watch?v=S-L_QyyvkJ4.
Jalan Panjang Pembubaran Ormas, Jakarta: Metro TV, 2017, https://www.
youtube.com/watch?v=8AK4r67QH9A.
Shihab, M. Quraish, Wawasan Al-Qur’an tentang Zikir dan Doa, Jakarta:
Lantera Hati, 1996.
----, Membumikan Al-Qur’an, Bandung: Mizan, 2002.
----, Tafsir al-Mishbah, vol. 1-12, Jakarta: Lentera Hati, 2002.
----, Pengantin Al-Qur’an: Kalung Permata buat Anak-Anakku, Jakarta:
Lentera Hati, 2007.
Wahyudi, Yudian., ‘The Debate about the Sarfa: Pro and Against’, Islamic
Quarterly, vol. 46, no. 3, 2002, pp. 235–46.
----, ‘Ali Shariʿati and Bint Al-Shāṭiʾ on Free Will: A Comparison’, Journal of
Islamic Studies, vol. 9, no. 1, Oxford University Press, 1998, pp. 35–45.
----, ‘The Slogan “Back to the Qur’an and the Sunna” : A Comparative
Study of the Responses of Hasan Hanafi, Muhammad ’Abid alJabiri and Nurcholish Madjid’, PhD. Dissertation, Montreal: McGill
University, 2002.
----, ‘Arab Responses to Ḣasan Ḣanafi’s Muqaddima fi‘Ilm al-Istighrāb’,
The Muslim World, vol. 93, no. 2, 2003, pp. 233–48 [https://doi.
org/10.1111/1478-1913.00022 ].
----, ‘The Epistemology of Al-Munqidh Min Al-Dala’, Islamic Quarterly,
vol. 47, no. 1, 2003, pp. 19–33.
----, ‘Hassan Hanafion Salafism and Secularism’, in The Blackwell Companion

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H

165

M. Djidin & Sahiron Syamsuddin

to Contemporary Islamic Thought, Oxford: John Wiley & Sons, Ltd,
2007, pp. 257–70.
----, Maqashid Syari’ah dalam Pergumulan Politik: Berfilsafat Hukum Islam
dari Harvard ke Sunan Kalijaga, Cet. 2 edition, Yogyakarta: Pesantren
Nawasea Press, 2007.
----, Ushul Fikih versus Hermeneutika: Membaca Islam dari Kanada dan Amerika,
Cet. 4 edition, Yogyakarta: Pesantren Nawesea Press, 2007.
----, Perang Diponegoro: Tremas, SBY dan Ploso, 3rd edition, Yogyakarta:
Pesantren Nawesea Press, 2014.
----, Dari McGill ke Oxford Bersama Ali Shari’ati dan Bint al-Shati’, 2nd
edition, Yogyakarta: Pesantren Nawesea Press, 2016.
----, ‘Iqra’ sebagai Mukjizat Terbesar Al-Quran’, Kedaulatan Rakyat, 14
May 2016.
----, Jihad Ilmiah Dua: Dari Harvard, Yale, dan Princeton, 4th edition,
Yogyakarta: Pesantren Nawesea Press, 2017.
----, Jihad Ilmiah: Dari Tremas ke Harvard, 4th edition, Yogyakarta: Pesantren
Nawesea Press, 2018.
----, Khalifah and Khilafah in the Context of the NKRI Based on Pancasila,
Jakarta, 8 Mar 2018.
----, ‘Ilmu adalah Alat Adaptasi Terbesar’, Republika, 24 Jun 2019.

166

Al-Jāmi‘ah, Vol. 57, No. 1, 2019 M/1440 H