Journal of Islamic Law ISSN: 2721-5040 .
& 2721-5032 .
Vol.
No.
2, 2025, pp.
236Ae264 https://doi.
org/10.
24260/jil.
Between Revelation and Constitution: The Sovereignty Fiqh of Muhammad YaminAos Sociopolitical IjtihAd Muhtar Said,1* Moh.
Fadli,2 Aan Eko Widiarto,2 Dhia Al-Uyun2 1Universitas Nahdlatul Ulama Indonesia.
Jakarta.
Indonesia 2Universitas Brawijaya.
Malang.
Indonesia *Correspondence: said@unusia.
*Received: 04-03-2025 | Revised: 10-07-2025, 15-07-2025 | Accepted: 16-07-2025 Abstract The crucial aspect of studying Indonesian constitutional law that is often overlooked is the dialectic between revelation .
and the constitution .
This interplay significantly influences the foundational thinking of the nationAos architects and shapes constitutional law, as well as critical perspectives on colonialism.
This study aims to examine the political-legal thought of Muhammad Yamin by revealing how the interaction between revelation and constitution shaped his ideas regarding the basis and sovereignty of the Indonesian state.
Utilizing a textual analysis of historical documents, this research situates YaminAos thought within the broader context of constitutional formulation as part of an intellectual resistance against colonial hegemony.
The findings reveal that YaminAos concept of sovereignty fiqh (Islamic jurisprudenc.
, which is grounded in the Islamic principle of shrA .
, represents a sociopolitical ijtihAd .
ndependent reasonin.
that systematically critiques the Netherlands-Indonesia Union.
Furthermore, it clearly articulates his idea of a AupembandingAy or comparator, a conceptual precursor to judicial review.
Theoretically, this study expands the scope of sociopolitical fiqh within contemporary constitutional discourse.
[Aspek krusial dalam kajian hukum ketatanegaraan Indonesia yang sering diabaikan adalah dialektika antara wahyu .
dan konstitusi .
Interaksi ini memiliki pengaruh yang signifikan terhadap dasar pemikiran para perumus bangsa dalam membentuk hukum konstitusi, serta memberikan perspektif kritis terhadap kolonialisme.
Penelitian ini bertujuan untuk mengkaji pemikiran politik-hukum Muhammad Yamin dengan mengungkap bagaimana interaksi antara wahyu dan konstitusi mengonstruksi gagasannya mengenai dasar dan kedaulatan negara Indonesia.
Melalui analisis tekstual terhadap dokumen-dokumen historis, penelitian ini menempatkan pemikiran Yamin dalam konteks yang lebih luas dari proses perumusan konstitusi sebagai bagian dari perlawanan intelektual terhadap hegemoni kolonial.
Temuan ini mengungkap bahwa konsep fikih kedaulatan Yamin, yang berakar pada prinsip syrA dalam Islam, merupakan suatu ijtihad sosio-politik yang secara sistematis mengkritik Uni Indonesia-Belanda.
Selain itu, konsep tersebut secara jelas mengartikulasikan gagasannya tentang AupembandingAy, yang merupakan cikal bakal konseptual dari uji materiil .
udicial revie.
Secara teoretis, studi ini memperluas cakupan fikih sosio-politik dalam wacana ketatanegaraan kontemporer.
Keywords: Indonesian Constitutional Law.
Muhammad Yamin.
Revelation and Constitution.
Sociopolitical IjtihAd.
Sovereignty Fiqh.
Copyright A 2025 by Author.
This work is licensed under a Creative Commons Attribution-NonCommercial 4.
0 International License.
Said et al.
Introduction The dialectic between revelation and the state is a central theme in the formation of political systems and constitutional models in many Muslim-majority countries, including Indonesia.
Revelation, as a source of transcendent values in Islam, provides universal moral, ethical, and legal principles such as justice, consultation, and respect for human rights.
2 Meanwhile, the modern state requires a rational and transparent constitutional system capable of ensuring order and social justice within a pluralistic framework.
3 It is at this intersection that the dialectic emergesAihow divine values derived from revelation can be articulated in the language of constitutional and democratic politics.
In the Indonesian context, this process is evident in the formulation of Pancasila, the 1945 Constitution, and various legal policies that strive to balance religious values with the principles of a modern rule-of-law state.
4 This dialectic is not always smooth, but it reflects a dynamic effort to shape an inclusive political modelAione that is neither secular in the sense of completely separating religion from the state, nor theocratic in the sense of allowing a single religious interpretation to dominate the public sphere.
The era of IndonesiaAos struggle for independence was characterized by intense constitutional dynamics as the nation sought to establish a legal foundation free from colonial Amid the fervor of constructing a sovereign national identity, various ideas emerged, debating the direction of Indonesian constitutionalism.
5 However, a fundamental issue that has often been overlooked in academic discourse is how legal and political actors on the eve of independence articulated the concept of sovereignty within institutional frameworks and legal norms.
6 Central to this issue is the question of how the principle of popular sovereignty was understood and integrated into legal institutions, as well as whether judicial bodies should be empowered to review legislative products.
This debateAibetween the supremacy of parliament and the independence of the judiciaryAiconstitutes an ideological contest with significant implications for the future trajectory of Indonesian Sohaib Khaliq.
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7 Furthermore, the voices of Muslim leaders, as representatives of the majority population, played a crucial role in shaping the early discourses of legal and political thought during IndonesiaAos foundational constitutional moment.
Muhammad YaminAihereafter referred to as YaminAiwas one of the central figures in the formulation of IndonesiaAos foundational principles.
He possessed a rich and nuanced body of thought that has yet to be thoroughly explored within the framework of Islamic legal Existing studies on Yamin primarily focus on his biographical background,9 leadership,10 and contributions to IndonesiaAos constitutional development.
11 However, the majority of these works tend to emphasize historical and legal-formalistic aspects, without adequately addressing the Islamic dimension of YaminAos visionary political-legal thought.
YaminAos ideas regarding the relationship between religion and the state,12 sovereignty,13 and constitutional legitimacy were profoundly influenced by Islamic insights framed within the spirit of modern nationalism.
14 Therefore, this study aims to bridge the reciprocal relationship between Islamic law .
and constitutional politics in IndonesiaAos legal It offers a novel interpretation of how Islamic values were integrated into the formation of a modern constitutional system.
This research is not only historically significant but also essential for enriching the discourse on contemporary Islamic law and expanding the intellectual horizons of Indonesian Muslim scholars as they confront the nationAos complex and multifaceted challenges.
This study employs a cross-literature approach by analyzing YaminAos works and relevant primary sources as both historical and conceptual foundations to trace his thoughts on the principles of statehood, the concept of deliberation .
hrA), and integral The main novelty and distinctive contribution of this research lies in its proposal of a conceptual framework termed the fiqh (Islamic jurisprudenc.
of sovereignty as an analytical lens through which to examine YaminAos political-legal thought.
This term refers to the effort to integrate the principles of sharah into modern debates on sovereignty and state institutions.
15 Such an approach has not yet been explicitly applied to the study of Luthfi Widagdo Eddyono.
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YaminAos ideas, even though his intellectual trajectory and speeches clearly reflect a sensitivity to the synthesis between Islamic law and customary law .
within the national legal This research not only offers a reinterpretation of YaminAos texts, speeches, and ideas but also creates space for rethinking the relationship between Islamic law and the state in the construction of IndonesiaAos legal framework.
Theoretically diverging from the prevailing narrative that has dominated research on the relationship between the state and Islamic legal thoughtAiparticularly in areas such as citizenship .
iqh al-muwAana.
,16 minority .
iqh alaqalliya.
,17 and statecraft .
iqh al-dawla.
18Aithis study contributes to the articulation of the fiqh of sovereignty .
iqh al-siyAda.
as an emerging discourse within the field of Islamic legal and sociopolitical thought in the Indonesian context.
Intellectual Biography of Muhammad Yamin Yamin was a pivotal figure in the history of IndonesiaAos national awakening.
He was recognized not only as a writer and politician but also as a prominent intellectual who made significant contributions to the construction of IndonesiaAos national identity.
19 YaminAos intellectual journey reflects a synthesis of traditional values, nationalist spirit, and modernismAishaped by both his education and political engagement.
His ideas have influenced various aspects of Indonesian national life, including language, history, law, and Mahmud.
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the countryAos foundational principles.
20 Born in 1903 and passing in 1962.
Yamin hailed from a devout Minangkabau family deeply rooted in both adat and Islamic traditions.
21 The Minangkabau culture, which places a high value on customary practices and informal education in surau .
mall prayer hous.
, provided Yamin with a strong foundation from an early ageAiparticularly in rhetoric, oral literature, and a profound understanding of Islam.
a literary figure, historian, legal scholar, and statesman.
Yamin played a central role in shaping IndonesiaAos national identity through his literary works, political thought, and contributions to the formulation of the nationAos foundational ideology.
YaminAos formal education began at the Hollandsch-Inlandsche School (HIS) in Palembang.
He then continued his studies at the Algemene Middelbare School (AMS) in Yogyakarta, where he focused on Latin.
Greek.
Old Javanese (Kaw.
, and ancient history.
His profound interest in language and history demonstrated a strong intellectual inclination from an early age.
After completing his education at AMS.
Yamin initially intended to pursue further studies in Eastern literature at Leiden University in the Netherlands.
However, this plan was thwarted by the passing of his father, which resulted in financial constraints.
Instead.
Yamin enrolled at the Rechtshoogeschool te Batavia (Law School of Batavi.
, where he earned the degree of Meester in de Rechten (Master of Law.
23 YaminAos academic journey reflects a unique synthesis of local cultural heritage, colonial-era education, and a progressive nationalist spiritAielements that profoundly influenced his later contributions to Indonesian intellectual and political life.
YaminAos practical role in IndonesiaAos national awakening was evident from the outset of his involvement in youth movements.
He emerged as a prominent figure in the Jong Sumatranen Bond (JSB), an organization that provided a platform for young people from Sumatra to express their nationalist ideas and aspirations.
24 Within this organization.
Yamin introduced the concept of unity among IndonesiaAos diverse ethnic groups and strongly advocated for the adoption of a single national language as a unifying tool.
25 YaminAos most significant contribution to the youth movement culminated in his active participation in the Second Youth Congress of 1928.
It was during this congress that the historic Youth Pledge (Sumpah Pemud.
was proclaimed.
Although not every line of the pledge was personally authored by Yamin, he played a pivotal role in formulating its core conceptsAiparticularly the idea of Auone motherland, one nation, and one language: Indonesia.
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must be constructed through a collective national consciousness, rather than being rooted solely in ethnic or regional affiliations.
In addition to being a politician and legal scholar.
Yamin was also renowned as a literary figure.
He was one of the pioneers of the Pujangga Baru literary movement, which bridged traditional Malay literature with modern Indonesian literature.
His celebrated works.
Tanah Air and Indonesia Tumpah Darahku, became powerful symbols of the nationalist spirit.
Through his poetry and essays.
Yamin emphasized the significance of the Indonesian language as both a cultural symbol and a tool for national struggle.
28 He was among the earliest advocates for adopting the Malay language as a unifying national language.
In his writings, language was not merely a medium of expression but a means of cultivating national Yamin also authored numerous historical works that sought to reinforce the narrative of Indonesian nationalism.
His books, such as Gadjah Mada: Pahlawan Persatuan Nusantara, aimed to portray Indonesian history as a continuous and unified story rather than a fragmented collection of separate kingdoms.
29 Through these works.
Yamin sought to instill the belief that Indonesia is a nation with deep and ancient historical roots, fundamentally rejecting the colonial narrative that depicted Indonesia as a creation of Dutch imperialism.
For Yamin.
Indonesia was an ancient nation temporarily fractured by colonial rule.
With this approach, he skillfully merged political nationalism with cultural nationalism.
As an outspoken intellectual advocating for an independent Indonesia rooted in cultural values.
Mohammad Yamin authored numerous works on history and law, including key concepts related to the state, constitution, and popular sovereignty.
31 During the 1945 session of the Investigating Committee for Preparatory Work for Indonesian Independence (Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan Indonesia.
BPUPKI).
Yamin presented his proposal for the philosophical foundation of the Indonesian state, which comprised five His version closely resembled the Pancasila later articulated by Soekarno.
Although debates continue regarding who first formulated Pancasila.
YaminAos significant contribution to the early discourse on state ideology is indisputable.
32 Yamin was one of the principal drafters of the Jakarta Charter (Piagam Jakart.
He played a crucial role in drafting the Constitution, including the preamble, which bears a striking resemblance to the preamble of the 1945 Constitution (UUD 1.
as it exists today.
In YaminAos political thought, law was envisioned as an instrument to uphold justice and ensure the sovereignty of the people.
33 His Suryo Sumantri Darmoyo et al.
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legal philosophy was profoundly influenced by Roman law and republican values, yet he also sought to synthesize these with local Nusantara traditions and values.
Yamin passed away on October 17, 1962,35 yet his intellectual legacy continues to He serves as a symbol of the indigenous educated elite who successfully bridged the traditional and modern worlds.
His ideas on language, history, law, and the state laid a critical foundation for IndonesiaAos efforts to cultivate a cohesive national identity.
Yamin exemplified the role of an intellectual who not only theorized but also took action.
harnessed the power of the pen, oratory, and political influence to realize his vision of an independent, united, and culturally rooted Indonesia.
Although academic historians have often criticized his historical interpretations for being overly idealistic or for glorifying certain historical figures.
YaminAos dedication to the nation remains commendable.
His works offer valuable insights and deserve to be revisited and reinterpreted in light of contemporary 36 In recognition of his outstanding contributions to the Republic of Indonesia.
Yamin was officially declared a National Hero in 1973 through Presidential Decree No.
088/TK/1973.
Construction of Sovereignty Fiqh: Sociopolitical IjtihAd through Five Principles Fiqh al-siyAdah, or the jurisprudence of governance, is an approach within Islamic politicallegal studies that prioritizes politics, authority, and communal autonomy in its discourse.
Unlike classical fiqh, which predominantly focuses on individual legal rulings regarding what is ualAl .
and uarAm .
Aiparticularly in the areas of worship .
bAda.
, transactions .
uAmala.
, and personal ethicsAifiqh al-siyAdah operates within structural and systemic frameworks.
It shifts the inquiry from Auwhat is prohibited for the individualAy to Auwhat is necessary for the community as a collective.
Ay The fundamental distinction lies in orientation and scope: conventional or classical fiqh emphasizes ritual practices and private legal compliance, whereas fiqh al-siyAdah encourages the community to develop political consciousness, protect cultural independence, and liberate itself from colonial domination.
For instance, reliance on exploitative colonial political systems or the dominance of discourse over the lived experiences of Muslim societies presents a legal-ethical issue that fiqh al-siyAdah aims to address.
Consequently, it repositions fiqh as a tool for collective empowerment and sociopolitical transformation.
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The construction of fiqh al-siyAdah in YaminAos thought is evident in his formulation of five foundational principles of the state: nationalism .
, humanity .
, divinity .
, democracy .
, and social welfare .
esejahteraan rakya.
41 These principles serve not only as normative foundations for an independent state but also represent a form of political ijtihAd .
ndependent reasonin.
Aia critical endeavor aimed at liberating the Indonesian nation from colonial domination and structural injustice.
42 YaminAos fiqh al-siyAdah is transformative, seeking to address geopolitical and colonial challenges that cannot be resolved through classical legal-formal approaches Within this framework, sovereignty is understood not merely as an individual ethical commitment but as a strategic instrument for decolonization and collective liberation.
43 It redefines law and politics not as ends in themselves but as means to achieve national dignity, justice, and self-determination.
According to Yamin, nationalism transcends mere emotional expressions of love for oneAos homeland.
it evolves into a form of political consciousness rooted in the spirit of At this stage, nationalism is understood as a collective responsibility to defend sovereigntyAiculturally, politically, economically, and spirituallyAiensuring that the nation can exist with dignity and independence.
45 Yamin articulated perikebangsaan as a fundamental principle in nation-building, grounded in IndonesiaAos unique identity, history, and indigenous valuesAinot as an imitation of, or submission to, foreign models.
46 From the perspective of fiqh al-siyAdah, perikebangsaan entails rejecting all forms of external dominationAiwhether classical colonialism or modern-day imperialismAithat undermine the peopleAos free will and distort a just social order.
Classical concepts such as dAr al-islAm .
he abode of Isla.
and dAr al-uarb .
he abode of wa.
are reinterpreted contextually: the dividing line is no longer geographic, but rather based on whether a territory guarantees justice, sovereignty, and the protection of fundamental human rights.
47 Thus, for Yamin, nationalism becomes a form of strategic ijtihAdAia conscious legal and moral effort to construct a resilient society rooted in Muhammad Yamin.
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homeland, national identity, and a unifying language.
48 It serves as a crucial instrument of fiqh al-siyAdah, guiding the ummah not merely to be inhabitants of a state but rightful stewards of their collective future.
Following the rise of nationalism.
Yamin positioned perikemanusiaan as the second pillar of an independent nationAione that is not only free from physical colonization but also liberated from the logic of structural violence that perpetuates oppression.
In YaminAos view, perikemanusiaan is not merely a universal moral value but a theological-political principle that demands the active defense of human dignity on a global scale.
49 This principle directly aligns with the core objectives of Islamic law .
aqAid al-shara.
, particularly uife al-nafs .
he protection of lif.
and uife al-irs .
he preservation of human dignit.
50 Within this framework, fiqh al-siyAdah is not conceived as an exclusive or territorial legal system but rather as a universal ethical stance that resists international systems of inequalityAisuch as colonialism, racism, and economic imperialism.
Fiqh al-siyAdah interprets perikemanusiaan as a call to activate Islamic humanistic values as the foundation for a transnational justice systemAione that does not discriminate based on race, religion, or nationality but instead advocates for all people based on justice.
51 At this juncture.
Yamin sought to unravel the universal teachings of Islam so that they could function as instruments of liberatory humanism rather than as exclusive or limiting doctrines.
PeriketuhananAithe third pillar of YaminAos philosophical frameworkAiwas not merely a formal acknowledgment of the nationAos spiritual dimension.
it served as a strategic foundation for constructing a contextual and inclusive fiqh al-siyAdah.
Within this framework, periketuhanan is understood as the affirmation that ultimate sovereignty derives from GodAi not from colonial authorities, repressive regimes, or unjust political systems.
52 YaminAos conception of periketuhanan was neither exclusivist nor theocratic.
Instead, it formed the ideological basis of the Indonesian state by affirming religious pluralism, freedom of belief.
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and the cultivation of spiritual harmony within a united and diverse nation.
53 In the discourse of fiqh al-siyAdah, this principle functions as a bridge between individual faith and public 54 It asserts that divine law is not a tool for domination but an ethical source for upholding justice, freedom, and interreligious harmony.
55 This understanding of periketuhanan stands in direct opposition to narrow religious fanaticism.
Instead, it serves as the foundation for cross-faith solidarity in defense of human dignity and social justice.
56 Through this vision.
Yamin expanded the horizon of fiqhAifrom the private realm to the public sphere, and from exclusive ritual practice to a liberative and unifying theological vision that binds the nation through shared spiritual civility.
As the fourth pillar in YaminAos formulation, perikerakyatan represents the political articulation of a deeply rooted principle of popular sovereignty.
From the perspective of fiqh al-siyAdah, perikerakyatan transcends mere procedural legality, such as elections.
it affirms that the people are the rightful holders of power and that this power must be exercised in a participatory, just, and sustainable manner.
57 Yamin conceptualized democracy not merely as an electoral mechanism but as a form of sociopolitical ijtihAd aimed at cultivating deliberation .
, mutual cooperation .
otong-royon.
, and active civic engagement in public decision-making.
58 This vision closely aligns with the Islamic principle of shrA, which emphasizes collective, consultative, and accountable governance.
59 In contrast to classical fiqh, which often prioritized the authority of political elites such as aimmah or salAn, perikerakyatan, within the framework of fiqh al-siyAdah, advocates for the redistribution of authority to the broader community.
60 It functions as a bridge between Islamic values and modern democratic systems, while also serving as a critique of oligarchic structuresAi whether colonial, authoritarian, or capitalistAithat usurp the peopleAos sovereignty.
61 Within this framework.
Yamin laid the groundwork for a sociopolitical fiqh that positions the people not as passive subjects of power but as active agents in the realization of social justice and a dignified national life.
The kesejahteraan rakyat embodies the culmination of all the state principles articulated by Yamin and simultaneously serves as the highest maqad .
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framework of sovereignty fiqh.
In this perspective, law should not be limited to formal norms.
instead, it must ensure economic justice and eradicate structural inequalities.
For Yamin, true independence encompasses not only political sovereignty but must also be manifested through tangible and equitable welfare for all Indonesians.
Yamin emphasized:
AuThe welfare of the people, which serves as the foundation and objective of an independent Indonesian state, can be encapsulated as social justice.
This state will be supported by a nation and a population nearing 100 million people.
It marks the emergence of a new welfare state, already great and noble on the day of its inauguration.
During the First World War, the Indonesian people and their ideals were plunged into the depths of colonialism.
In the Second World War, with the assistance of the Japanese Imperial Army and the determined struggle of the Indonesian people, we were destined by God to rise from the status of a colony to that of a free nation.
Therefore, the form of a sovereign and independent Indonesia is a Republic of Indonesia founded on the principle of unitarism.
Ay 62 When fully integrated, the five principles formulated by YaminAiperikebangsaan, perikemanusiaan, periketuhanan, perikerakyatan, and kesejahteraan rakyatAiserve as the conceptual foundation for a post-independence of the sovereignty fiqh for the Indonesian nation.
These principles are not merely ideological pillars of the state.
they represent a form of sociopolitical ijtihAdAia dynamic interpretive effort to develop a liberative legal and ethical order that emancipates the people from the constraints of colonialism, global capitalism, and structural Perikebangsaan affirms the nationAos collective existence as a free subject of history.
perikemanusiaan grounds the nation in universal solidarity and the rejection of oppression.
periketuhanan provides a transcendent source of truth and justice.
perikerakyatan ensures participatory governance and the equitable distribution of power.
and kesejahteraan rakyat demands genuine and systemic economic justice.
63 In the discourse of fiqh al-siyAdah, these five principles collectively form a transformative legal frameworkAione that transcends mere legal formalism and advances a jurisprudence that is centered on the people, resistant to hegemonic domination, and empowering to the ummah as a sovereign political entity.
Through these principles.
Yamin was, in essence, laying the cornerstone for a contextual, progressive, and historically grounded vision of sovereignty fiqhAia jurisprudence rooted in the struggle for national liberation and aimed at achieving justice, dignity, and independence for all.
AuSekretariat Negara Republik Indonesia.
Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI) dan Panitia Persiapan Kemerdekaan Indonesia (PPKI) 28 Mei 1945-22 Agustus 1945.
Ay Ending Solehudin et al.
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Sovereignty Fiqh in the Politics of ShrA and the Rejection of the Uni Indonesia-Belanda As an intellectual and statesman.
Yamin played a crucial role in shaping the foundational principles of the Indonesian state and its constitutional system.
One of his most significant contributions was the development of the concept of popular sovereignty, which is rooted in local values and Islamic principles, particularly the notion of shrA.
66 This perspective formed the political and legal foundation for YaminAos rejection of the Netherlands-Indonesia Union (Uni Indonesia-Beland.
, which he viewed as fundamentally opposed to the spirit of independence and national sovereignty.
Yamin firmly believed that true sovereignty originates from the peopleAinot from foreign powers or monarchic rule.
In his speech before the BPUPKI on May 29, 1945.
Yamin explicitly asserted that the sovereignty of the people must be the cornerstone of an independent Indonesian state.
67 He referenced JeanJacques RousseauAos notion of the volonty gynyrale .
eneral wil.
, emphasizing that sovereignty cannot be divided, transferred, or altered.
it must permanently reside with the people.
For Yamin, individual liberty was the foundation of sovereignty.
Therefore, the sovereignty of the people necessarily included the protection of individual rights.
Consequently, he insisted that the Indonesian constitution must explicitly guarantee and safeguard these rights.
Yamin integrated the principle of shrA into his concept of popular sovereignty by emphasizing the central role of deliberation in state decision-making.
He grounded his perspective in Surah al-ShrA, verse 38, which highlights shrA as a fundamental practice within Islamic governance.
For Yamin, shrA was not only a key element of Islamic law but also deeply embedded in Indonesian cultural traditions.
69 He regarded it as a foundational principle for governing society under both religious and indigenous values.
The verse affirms that public affairs should ideally be resolved through deliberation rather than through authoritarianism or absolute power.
In the context of constitutional law, shrA signifies that political legitimacy must be derived from collective participation, with citizens actively involved in shaping public policy.
It requires the state to provide inclusive deliberative spaces where all citizens can contribute to decisions affecting law, politics, and governance.
70 For Yamin, musyawarah was more than a procedural formality.
it was a mechanism to ensure that power is exercised with wisdom and justice.
He articulated this position clearly, as summarized in the Table 1.
After the Proclamation of Indonesian Independence on August 17, 1945, the Dutch sought to establish the Netherlands-Indonesia Union, a federal system designed to integrate Inheritance Rights Based on Gender,Ay Al-AoAdalah 21, no.
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183Ae207.
Muhammad Yamin.
Proklamasi dan Konstitusi Republik Indonesia (Jakarta: Djampatan, 1.
, 62.
Bahar Saafroedin.
AuHimpunan Risalah Sidang-Sidang dari Badan Penyelidik Usaha Persiapan Kemerdekaan Indonesia (BPUPKI)Ay (Jakarta: Sekretariat Negara, 1.
, 28.
Asshiddiqie and Marwan.
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Table 1 ShrA Legal Politics of YaminAos Perspective No.
Political Functions of ShrA As a principle of religious As the original identity of the As a means of As a YaminAos Statements If we genuinely believe in all the QurAoanic verses that pertain to the preservation and governance of the state, it is essential to prioritize Surah al-ShrA, verse 38, which states: AuAffairs are decided by mutual consultation.
Ay This command is clear and History demonstrates that during the time of the Prophet and the era of the Caliph, collective deliberation was conducted in the most effective manner.
By implementing this principle, the entire communityAior their representativesAi was able to participate in the formation and execution of the state.
Musyawarah thus becomes a source of strength, as it provides opportunities for stakeholders to engage, enhances the sense of civic responsibility, and creates a moral obligation that binds individuals not through coercion, but through conscience.
Among all Islamic nations in the world, the Indonesian people perhaps most prominently emphasize the principle of musyawarah and give it a distinctive character in its implementation.
This phenomenon is not a mere coincidence.
rather, it is deeply connected to and reinforced by the inherent nature of indigenous Indonesian civilization.
Long before the advent of Islam in the archipelago, village structures, social systems, and land rights arrangements based on collective decisions had already been establishedAiwhat may be described as communal consensus within society.
The foundational principle of consensus .
usyawarah-mufaka.
is as ancient as the structures of the village .
, territory .
, clan .
, and other communal This tradition of consensus diminishes the emphasis on individualism and fosters communal life within an organized society and a village-based system of governanceAisustained for the collective good and the enduring welfare of the people across generations.
An Indonesian state that is established must reflect the spirit of the peopleAos constitutional life by adopting the principle of representation.
Conversely, if the indigenous principle of representation is integrated into all elements of the state structureAiemphasizing musyawarah and rationalismAiit would ultimately create a state system that is genuinely in harmony with our civilization.
Source: The AuthorsAos Extraction Results of YaminAos Works.
Indonesia within a new colonial framework.
Yamin vehemently opposed this concept, perceiving it as a form of neocolonialism that jeopardized the sovereignty of the Indonesian 72 Yamin contended that the notion of the Netherlands-Indonesia Union fundamentally contradicted the principle of popular sovereignty, which had been arduously achieved through the struggle for independence.
He firmly asserted that Indonesia must evolve into a state governed by lawAia rechtsstaatAianchored in justice and laws formulated by the people themselves, rather than by foreign or colonial powers.
73 However.
Yamin Extracted from YaminAos Works and the Document AuSekretariat Negara Republik Indonesia.
Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI) dan Panitia Persiapan Kemerdekaan Indonesia (PPKI).
Ay Muhammad Yamin.
Pembentukan dan Pembubaran UNI (Jakarta: Bulan Bintang, 1.
, 9.
Manan Sailan.
AuIstilah Negara Hukum dalam Sistem Ketatanegaraan Republik Indonesia,Ay Masalah-Masalah Hukum 40, no.
2 (April 19, 2.
: 228Ae35.
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emphasized that IndonesiaAos interpretation of a rechtsstaat must diverge from that of the Netherlands.
IndonesiaAos legal framework should be rooted in indigenous values and Islamic principles, particularly justice, musyawarah, and popular sovereignty .
edaulatan rakya.
74 From this perspective, the Indonesian legal system should not merely replicate Western models, but rather embody the nationAos moral and cultural foundations, ensuring that the law serves as a tool of liberation rather than domination.
Yamin asserted:
AuThe examination of popular sovereignty, when viewed within the broader concept of sovereignty that is scientifically accountable, is best approached through the lens of constitutional legal history.
In this regard, a historical-constitutional analysis must always consider the interconnection between legal regulations and legal consciousness, following the perspective of Karl von Savigny, who stated that the entire instinct of life develops over time alongside the people.
Such a legal and historical analysis fundamentally falls within the domain of historical-legal sciences, which provide the foundation for methods of investigating sovereignty in its various forms and manifestations within a particular nation or state.
Ay75 By grounding his argument in the thought of Karl von Savigny.
Yamin posited that law fundamentally develops from customs and traditions, subsequently evolving into jurisprudence and constitutional law.
SavignyAos well-known position asserts that law, along with other social elements, forms an organic unity that reflects the Volksgeist, or the spirit of the people or nation.
The term Volksgeist carries a specific meaning, derived from the words Volk and Geist.
Volk refers to a cultural community, while Geist denotes the cultural character or spirit of that community.
76 Thus.
Volksgeist can be understood as the national character or cultural identity of a people.
At this juncture.
YaminAos concept of popular sovereignty is rooted in musyawarah, a cultural practice inherent to the societies of the Indonesian archipelago.
The mechanism of musyawarah constitutes a form of political-legal practice that predates the formal establishment of the Indonesian state.
77 Accordingly, for Yamin, it was only natural for shrA to be considered a legitimate and foundational source in the formation of IndonesiaAos constitution.
Moreover, in determining the structure of the state.
Yamin regarded the Proclamation of Independence as the fundamental foundation for shaping IndonesiaAos system of 78 He viewed the Proclamation as the basis for establishing the Unitary State of the Republic of Indonesia (Negara Kesatuan Republik Indonesia.
NKRI), initially through the formation of the Republic of the United States of Indonesia (Republik Indonesia Serikat.
RIS), which encompassed the entire archipelago.
Yamin envisioned a transition from a federal Yamin.
Proklamasi dan Konstitusi Republik Indonesia, 65.
Asshiddiqie and Marwan.
AuProklamasi Menurut Mohammad Yamin,Ay 1Ae20.
Muhammad Yamin.
Pembahasan Undang-Undang Dasar Republik Indonesia (Jakarta: Yayasan Prapanca, 1.
Mathias Reimann.
AuNineteenth Century German Legal Science,Ay B.
Rev.
31, no.
: 837Ae97.
AuSekretariat Negara Republik Indonesia.
Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI) dan Panitia Persiapan Kemerdekaan Indonesia (PPKI) 28 Mei 1945-22 Agustus 1945.
Ay Nana Setialaksana.
AuPeranan Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI) 1945 dalam Proses Menuju Kemerdekaan Indonesia,Ay Jurnal Artefak 4, no.
2 (September 5, 2.
: 109Ae18.
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Figure 1 YaminAos Rejection of the Netherlands-Indonesia Union Concept Source: Yamin.
Pembentukan dan Pembubaran UNI, 1955.
system back to a unitary state, which would ultimately strengthen the NKRI.
79 He strongly advocated for Indonesia to be founded upon its own originality and identity, rather than imitating foreign state models.
For this reason, when the Netherlands-Indonesia Union was dissolved.
Yamin welcomed the development enthusiastically, describing it as a crucial step in removing a Authorn in the fleshAy of the Republic of Indonesia.
YaminAos concept of popular sovereignty represents a synthesis of local cultural values.
Islamic principles, and nationalist ideals.
By integrating the principle of shrA into the constitutional framework.
Yamin emphasized the importance of consultative processes and representative governance in exercising just and democratic authority.
His rejection of the NetherlandsAeIndonesia Union was firmly rooted in the conviction that Indonesia must become a fully independent and sovereign nation, founded upon the sovereignty of the people and the values of justice.
This concept formed the core of YaminAos political-legal philosophy in constructing a constitutional system that reflects the cultural and moral values of the Indonesian people.
In YaminAos view, governmental authority must be based on laws that embody the will of the people.
He firmly asserted: AuThe Republic of Indonesia is a state governed by law .
echtsstaat, government of la.
where codified justice prevails.
It is not a police state or a Nasution.
Moh.
Yamin, 9Ae25.
Yamin.
Pembentukan dan Pembubaran UNI, 9.
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military state where police and soldiers hold power and dispense justice, nor is it a state of force .
, where coercion and armed power are exercised arbitrarily.
Ay81 This statement underscores YaminAos commitment to a constitutional democracy grounded in justice, deliberation, and the rule of law, rather than domination or authoritarianism.
Sovereignty Fiqh and the Concept of AuPembandingAy as Judicial Review: A Critique of Absolute Power In the BPUPKI session of July 1945.
Yamin proposed the establishment of a judicial institution endowed with the authority to review legislation against three fundamental sources: Customary law.
Islamic law, and the Constitution.
82 Although he did not explicitly use the term Aujudicial review,Ay Yamin employed the term AupembandingAyAia concept that functionally aligns with what is now understood as judicial review.
83 In this context, pembanding refers to the process of verifying and validating the conformity of lower-level laws with higher normative principles.
Institutionally.
Yamin proposed the formation of an entity he called the Balai Agung (Supreme Hal.
, which he envisioned as the authoritative body responsible for assessing whether legislation aligns with the values of adat, the principles of sharah, and the Constitution as the foundational legal framework of an independent nation.
According to Yamin, the state must be governed by laws that are just and universally applicable, ensuring equality before the law without exception.
85 Grounded in the principles of popular sovereignty and musyawarah.
Yamin emphasized the importance of granting the right of pembanding and establishing a Balai Agung as part of constructing the foundational framework for the separation of powers within the Republic of IndonesiaAos constitutional 86 Through this proposal.
Yamin articulated that state power should not be confined to the traditional three branches of government as outlined in the classical trias politica theory.
Instead, he envisioned a more expansive model consisting of six distinct branches of power, which he referred to as the Ausix powers of the republic,Ay87 as illustrated in Table 2.
This concept reflects YaminAos nuanced and contextual approach to governance, wherein the function of judicial review is integrated as an essential component of a sovereign Jimly Asshiddiqie.
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Saafroedin.
AuHimpunan Risalah Sidang-Sidang dari Badan Penyelidik Usaha Persiapan Kemerdekaan Indonesia (BPUPKI),Ay 153.
Muhtar Said.
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Said et al.
constitutional structure.
It demonstrates his effort to align the Indonesian legal and political order with the nationAos pluralistic traditions and aspirations for justice.
Table 2 The Authority of the Six Powers in YaminAos Political Legal Thought No.
Branches of Power President and vice PeopleAos Representative Balance and checks Ministries Supreme Court Details of Each Power Descriptions A The Head of State, who leads and holds executive authority within the A Responsible for upholding and exercising the sovereignty of the Republic of Indonesia, both externally and internally.
A There are two Vice Heads of State: The first Vice Head of State is tasked with overseeing the vastness of the country, the will of the people, and the significance of the population.
The second Vice Head of State serves as a representative of the Islamic World.
A Serves as the highest authority within the republic.
A Functions as a representative body for regional delegates and societal A Elected by the people through a majority vote.
A Holds the authority to amend or revise the Constitution.
Member of the peopleAos consultative assembly.
Having the authority to provide a variety of advice and recommendations to the President.
This ministry operates within the central government to assist the President while remaining fully accountable to the Representative Council.
In this context.
Yamin emphasized the necessity of establishing a ministry dedicated to religious affairs.
He viewed this ministry as a unique and essential institution, arguing that matters of religion should not be entrusted solely to the High Assembly (Majelis Tingg.
or the Balai Agung.
It is responsible for reviewing laws in relation to customary law.
Islamic law, and the Constitution.
Source: The AuthorsAos Extraction Results of YaminAos Works.
The table above illustrates the constitutional design proposed by Yamin, in which the PeopleAos Consultative Assembly occupies a central role as the embodiment of the peopleAos 89 This design emphasizes the principle of shrA, which is also a fundamental tenet of Islamic law.
In Islam, shrA is not merely a deliberative process but an ethical and collective mechanism for achieving sociopolitical justice.
Within the framework of constitutional governance, deliberation serves as a safeguard against the concentration of power in a single entity, ensuring public participation in the stateAos decision-making processes.
90 YaminAos Hasrat Efendi Samosir et al.
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1 (June 30, 2.
: 645Ae75.
Deny Noer Wahid.
Isdian Anggraeny, and Samira Echaib.
AuThe Urgency of Returning the PeopleAos Consultative Assembly Authority in Determining the Outlines of the NationAos Direction,Ay Yuridika 38, no.
3 (September 1, 2.
: 539Ae64.
Abdul Aziz.
AuThe Principles Studied in Islamic Political Thought: Revisiting Modern Political Discourse,Ay IJISH (International Journal of Islamic Studies and Humanitie.
6, no.
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Journal of Islamic Law.
Vol.
No.
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[ 252 ]
Said et al.
conception integrates the value of shrA into the structure of a modern nation-state, thereby anchoring law and public policy in both the aspirations of the people and the principles of Consequently, shrA is not merely a normative ideal but a foundational pillar of a democratic and sovereign constitutional systemAione that is deeply aligned with the religious and cultural values of Indonesian society.
Moreover, the elaboration presented in the table above illustrates that the Balai Agung occupies a strategic position within IndonesiaAos constitutional framework, particularly in relation to religious affairs.
92 The Balai Agung is not merely conceived as an institution for constitutional review.
it is also functionally linked to the Vice PresidentAiwho, according to YaminAos formulation, is responsible for overseeing religious mattersAiand to a dedicated ministry for religious affairs.
This institutional interconnection suggests that Yamin viewed the religious dimension, particularly sharah, as a crucial element in both the legislative process and the enforcement of laws.
93 Consequently, the Balai Agung is not solely a judicial it also functions as a mechanism to ensure that the laws enacted by the state align with religious principles.
94 Yamin emphasized:
AuThe Supreme Court implements judicial powers and assesses laws to ensure their consistency with customary laws.
Syariah and the Constitution and handles the annulment of laws, handing down its Decision to the President, who then delivers it before Parliament.
The Supreme Court must not only carry out Judicial functions but should also assess whether the legislation created by Parliament is consistent with the Constitution or with recognized customary laws.
Ay95 Through the functions and authority vested in the Balai Agung.
Yamin sought to promote the constitutional sovereignty of the people through the mechanism of pembanding, which he viewed not merely as a theoretical component of the state system but as a normative foundation that necessitates a legal framework enabling the public to challenge laws perceived as infringing upon their rights.
96 In this context, pembandingAifunctionally equivalent to judicial reviewAibecomes a crucial tool for ensuring the constitutional protection of the peopleAos interests.
Furthermore, this concept illustrates that Yamin envisioned every legislative product in Indonesia as needing to align with sharah values while remaining consistent with a legal ethic rooted in religiosity and customary tradition.
97 He believed that positive law must harmonize with both religious principles and the living adat laws of society, particularly within IndonesiaAos multireligious and multicultural context.
Thus.
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No.
2, 2025.
[ 253 ]
Said et al.
pembanding is not merely a technical instrument in constitutional law but part of a broader effort to integrate religious and cultural values into the national legal system.
The perspective affirms YaminAos vision of the importance of constructing a legal system capable of balancing state power with judicial oversight to ensure the protection of citizensAo fundamental rights and to prevent authoritarianism in governmental practices.
YaminAos ideas regarding judicial review and the principle of checks and balances remain profoundly relevant in contemporary discourse on democracy, governance, and IndonesiaAos constitutional system.
99 His thoughts on the equilibrium between legislative and judicial authority contributed to the conceptual foundation for the establishment of institutions such as the Islamic Religious Courts (Peradilan Agama Isla.
and the Constitutional Court (Mahkamah Konstitus.
100 Yamin asserted that popular sovereignty must be preserved as a safeguard against potential state abuse and repressive policies.
In a democratic system, where the executive often wields considerable influence over both the legislative and judicial branches, it becomes imperative to establish an independent institution that can oversee and restrain the exercise of such powers.
Without institutional limitations, unchecked authority may lead to the oppression of minority groups or the misuse of power.
Based on the aforementioned elaboration, the mechanism of pembanding proposed by YaminAias a precursor to the modern concept of judicial reviewAioccupies a strategic position in maintaining the balance of state power.
It is not merely a technical legal rather, it serves as a manifestation of popular sovereignty.
This mechanism empowers citizens to demand the review of laws that are deemed inconsistent with principles of justice, the values of sharah, customary law, or the Constitution.
102 In a democratic legal system, the publicAos ability to challenge legislative products constitutes a tangible form of constitutional protection.
Without such a mechanism, the law risks becoming a repressive tool of power, deviating from the spirit of justice.
Thus, pembanding functions not only as a check on the legislative branch but also as a guarantee that the law remains under the scrutiny of a rights-conscious public.
Within the framework of fiqh al-siyAdah, this reinforces the principle that law must align with social justice and remain grounded in divine values and the Nessa Fajriyana Farda et al.
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Moh.
Mahfud MD.
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Rio de Janeiro.
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100 De Villiers.
Isra, and Faiz.
Courts and Diversity, 150Ae6.
Said.
AuEvolution of Judicial Review in Indonesia,Ay 1977Ae82.
101 Marzuki Marzuki and Roswita Sitompul.
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[ 254 ]
Said et al.
aspirations of the people.
103 Judicial review, in this context, represents the collective right of citizens to uphold the sanctity of the law in a sovereign, just, and dignified state.
Conclusion The sovereignty fiqh in YaminAos political-legal thought represents a conceptual framework that emerges from the integration of Islamic values, local customary traditions, and the principles of modern constitutionalism.
This concept is primarily reflected in the formulation of five foundational principles of the state that he proposed: nationalism .
, humanity .
, divinity .
, popular sovereignty .
, and social welfare .
esejahteraan rakya.
These five principles serve not only as the philosophical foundation of the state but also as a form of sociopolitical ijtihAd .
ndependent reasonin.
, rooted in YaminAos profound understanding of the Islamic principle of shrAAinamely, deliberation, power distribution, and social justice.
YaminAos concept of the fiqh of sovereignty emerged as an ideological and constitutional critique of colonial domination, particularly in response to the notion of the Netherlands-Indonesian Union, which undermined the sovereignty and aspirations of the Indonesian people.
In this context.
Yamin introduced the idea of a pembanding .
institutionAia body endowed with the authority to review legislation against the standards of Islamic law .
, customary law, and the constitution.
Through the pembanding.
Yamin asserted that the populace holds the right to evaluate the legitimacy of state laws to ensure their conformity with the principles of justice.
Islamic values, and local wisdom.
Therefore.
YaminAos notion of the fiqh of sovereignty represents a critical synthesis that situates law within a theological, sociological, and political framework, forming a foundational basis for a just, democratic, and sovereign Indonesian legal system.
Despite successfully uncovering the fiqh dimensions within YaminAos political-legal thought, this study has several limitations.
First, the scarcity of primary sources has compelled the analysis to rely heavily on formal documents, which restricts a comprehensive understanding of YaminAos ideas within the broader sociopolitical context of his time.
Second, the historical-analytical approach employed in this study does not adequately explore the intertextual connections between YaminAos thought and the wider discourse of global Islamic scholarship or the intellectual networks of Muslim thinkers during his era.
Third, the research does not engage in a comparative analysis between Yamin and other figures within the spectrum of Islamic political jurisprudence in Indonesia.
Therefore, future studies are recommended to: conduct more in-depth explorations of YaminAos unpublished manuscripts, personal archives, and correspondence, which remain largely underexplored.
YaminAos ideas within the landscape of international political Islam.
and undertake comparative studies with other founding figures such as Mohammad Natsir.
Mohammad Hatta, or Soekarno, to gain a better understanding of the ideological configurations of legal thought in early Indonesian political discourse.
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