Institutional Repository UIN Sunan Kalijaga YogyakartaRELASI ISLAM POLITIK DENGAN NEGARA PANCASILA PASCAREFORMASI TAHUN 1999-2019NIM.: 23303012004Khoirul AnamauthorThe relationship between Political Islam and the Pancasila state underwent significant changes in the post-Reformasi era. At the end of the New Order, the relationship between Political Islam and the Pancasila state was characterized by an accommodative pattern; however, this relationship changed drastically following the Reformasi. This transformation cannot be separated from the democratization offered by the Reform movement. This momentum was utilized by proponents of Political Islam to advance their ideological agendas, the implementation of sharia, and even the establishment of an Islamic state. In the post-Reformasi period, proponents of Political Islam launched movements to challenge the dominance of secular nationalists within the government, as well as to oppose the injustices they had experienced over the years. The resurgence of Political Islam has transformed the pattern of relations between Political Islam and the Pancasila state, which initially tended to be associative and accommodative, into a dissociative relationship characterized by competition, contravention, and opposition. In the post-Reformasi era, Political Islam has often been viewed with suspicion by the government as an entity capable of threatening the existence of Pancasila as the state ideology and the sovereignty of the Unitary State of the Republic of Indonesia. This dissertation examines the academic problem of why the relationship between Political Islam and the Pancasila State changed during the post-Reformasi period from 1999 to 2019, the forms of relationship between Political Islam and the Pancasila State during the two decades following the Reformasi (1999–2019), and the conceptual model of the relational paradigm between Political Islam and the Pancasila State for strengthening the Pancasila ideology. This study employs a qualitative research method with a descriptive-analytical approach. It adopts an interdisciplinary approach drawing on theories of social movements, social interaction, and Maqāṣid al-Sharī‘ah. The findings of this study reveal that the transformation of the relationship between Political Islam and the Pancasila State in the post-Reformasi era was driven by several factors, including the emergence of opportunities and political openings; public dissatisfaction with the state; collective frustration resulting from the multidimensional crisis; demoralization; a shared sense of being treated unfairly by the government; the belief that an Islamic political ideology could be successfully realized; and the removal of mandatory Pancasila Education from the National Education System Law. Proponents of Political Islam subsequently framed the Pancasila State as having failed to achieve the objectives of the state and therefore argued that it should be replaced by an Islamic ideology and system. They then succeeded in mobilizing various Political Islamic forces to pursue the implementation of Islamic law (sharī‘ah) in all aspects of life, including the social, political, economic, and educational spheres. The forms of the relationship between Political Islam and the Pancasila State varied, ranging from revolutionary to moderate reformist approaches, as well as from cultural to structural forms. Cultural forms included the establishment of mass organizations (ormas), the promotion of Islamic ideology and the khilāfah system, demonstrations, Islamic preaching (da‘wah), symposia, and the Islamization of education. Structural forms included the establishment of Islamic political parties, efforts to reinstate the Jakarta Charter, the enactment and implementation of regional regulations incorporating sharī‘ah-based principles, and the use of identity politics. In general, the relationship between Political Islam and the Pancasila State in the post-Reformasi era can be divided into three periods. The 1999–2004 period was characterized by competition (structural reformism) and conflict (cultural revolutionism). The 2004–2014 period was characterized by accommodation (structural reformism) and contravention (revolutionary approaches). Meanwhile, the 2014–2019 period was characterized by contravention (structural reformism) and conflict (cultural revolutionism). The ideal model of the relationship between Political Islam and the Pancasila State is a model of critical reciprocity, in which the relationship between Political Islam and the Pancasila State is positioned on an equal footing within a framework of mutual appreciation, mutual respect, and tolerance, while maintaining a critical stance and remaining within the boundaries of the law.297.272 Islam dan Ilmu Politik, Politik Islam, Fundamentalisme2026-08-26UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS SYARIAH DAN HUKUMThesis

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