CHARACTERISTICS OF CIVIL SOCIETY SOCIETY
Madani as an ideal society has the following characteristics: a. God, meaning that the society
is a religious society, acknowledging the existence of God and placing God's law as the foundation
that governs social life. b. Peace, means that each element of society, both individually and in groups,
respects other parties fairly. The majority social group coexists with the minority group so that social
jealousy does not arise. Strong groups do not persecute weak groups, so that the tyranny of
minorities and anarchy of the majority can be avoided. c. Please help without interfering in the
internal affairs of other individuals that may diminish their freedom. The principle of helping between
community members is based on the humanitarian aspect to help each other. d. Tolerant, which
means tolerance towards others and not interfering in the personal affairs of other parties that have
been given by Allah as human freedom and not feeling disturbed by the activities of other parties.
Tolerance is also urgent in the aspect of religion, where every human being has freedom of religion
and there is no right for others of different religions to interfere. Religious beliefs cannot be forced. e.
Justice, meaning that every member of the community has balanced rights and obligations to create
peace, welfare and integrity of the community in accordance with the conditions
Highly civilized, it means that the community loves science and utilizes science and
technology for the benefit of human life. A developed society (country) cannot be realized without
love and development of science and technology. History records that the glory of Muslims during
the reign of the Abbasias could be realized with a high appreciation for science and technology. A
caliph did not hesitate to reward scientists with gold as heavy as the work he produced. g. Noble
character. Noble morals are also a reflection of civil society, because of their relevance to divine
values. The progress of science and technology obtained will be in vain and can even damage others
if it is not accompanied by noble morals. 3. The Role of Muslims in Realizing Civil Society Muslims on
earth, including in Indonesia, have great potential and role in realizing civil society because of several
strengths: a. The quality of human resources of Muslims Allah SWT has created Muslims as the best
and superior people as there are
In Islamic history, the realization of normative or potential superiority of Muslims occurred
during the Abbasid period. At that time Muslims showed their progress in various fields of life:
science, technology, military, economy, politics and other fields. Muslims are the leading and
superior group. The names of the world's great scientists were born at that time, such as Ibn Sina,
Ibn Rushd, Imam al-Ghazali, al-Farabi and others. But when Muslims are fascinated by the existing
luxury, solidarity fades, power weakens, easily destroyed by their opponents. The peak was when
Hulagu Khan, the grandson of Gengis Khan, destroyed Baghdad and killed the people inside. From
then on, the control of progress was held by Western society. Muslims are mired in oppression and
backwardness. It was only in the early 19th century that Muslims began to rise again step by step by
squirming the ijtihad field in various fields. b. Position of Muslims The dominant number of Muslims
is the main asset and a profitable position for Muslims. In addition, the natural potential in a Muslim-
majority country is diverse and significant. However, because there are still low human resources for
221 to manage existing resources, so they are used by other people. In Indonesia, for example, the
number of Muslims is more than 85%, because the quality of human resources is still low, and has
not been able to provide a proportional role. Even though many Muslims occupy strategic positions
in the government, both in the legislature and in the executive, Islamic values have not been fully
implemented. This is certainly due to the lack of commitment of Muslims to Islam itself. Moreover,
among Muslim leaders, they still do not show behavior with noble morals. Dredge
The difference between Islamic and modern economics is that Islamic economics is
controlled by the basic values of Islam. Meanwhile, modern economics is very dominated by the self-
interest of the individual, not questioning the consideration of value (separate from religion). Islamic
economics is an economy based on Godhead. This system starts from Allah SWT, aims to Allah SWT,
and uses means that cannot be separated from the Sharia of Allah SWT. "He is the one who makes
this earth easy for you. So walk in all directions and eat some of His sustenance, and it is only in Him
that you will be resurrected." (Al-Mulk: 15) Economics in the Islamic view is not the ultimate goal of
this life, but something complementary to life, a suggestion to achieve a higher goal, support and
service for the faith and for the mission it carries.
The conditions that must be fulfilled from these freedoms are: Paying attention to halal and
haram in the provisions of Islamic law. Commitment to obligations that have been determined by
Islamic Sharia. Do not hand over the management of assets to stupid, crazy, and weak people.
The right to form a company (mutual ownership) with neighbors or work partners. It is not allowed
to manage personal property that is detrimental to the interests of the public. 3. Togetherness in
bearing a good. It is a mutual togetherness between fellow members of the community and the
government and the community, both in open and narrow conditions to realize welfare or in
anticipating a danger. C. Principles/Principles of the Islamic Economic System The principles of the
Islamic Economic System are published in the Word of Allah SWT:
Allah SWT is the absolute owner of everything Allah SWT gives wealth to humans and He is
the absolute owner of everything. Human beings as a place of entrustment or giving. 2. The economy
is driven to seek benefits in this world and the hereafter. Wealth in this world is to find the hereafter,
Man must use the wealth he obtains in this world to get a good and prosperous life in the hereafter.
3. A part of the world should not be neglected in obtaining the hereafter. Man must work as hard as
he can to obtain the good in this world in the fairest ways and permitted by the Law. 4. Continue to
be fair to fellow human beings Human beings must be kind to fellow human beings. Let them carry
out their responsibilities to society and help those who are in distress and narrowness. 5. Do not do
any damage Humans are not allowed to do damage on the earth. He must refrain from committing
sinful acts which include unjust wealth seeking activities, wasting resources and wealth products
and committing fraud in business.
Upholding social and economic justice in society Economic activities that focus on equality
and eliminate oppression and fraud are a system that can truly uphold social and economic justice
in society. On this basis, Islam allows buying and selling and prohibits riba and all kinds of fraud. 3.
Eliminate poverty and improve the welfare of the people. 4. Creating stability of goods that are in line
with the value of the currency. The economic system realizes market stability through the attitude of
each member of society who is selfless and always willing to help and sacrifice for the benefit of
other members of society. 5. Maintain peace and compliance with the law. Although Islam rejects
economics as the main principle of thinking and the formation of a society, at the same time Islam
emphasizes that the journey of society to seek security and obedience to the law can be achieved
through several economic activities. 6. Realizing harmony in relations between nations and ensuring
the country's defense strength. G. Islamic Economic Institute 1. Sharia Banking 2. Sharia Insurance
Institution 3. Sharia Mutual Funds 4. Sharia Pawnshop 5. Zakat Institution
Riba in the Islamic View The prohibition of riba is one of the main differentiators between the
Islamic economic system and the conventional economy. The argument for the prohibition of Riba
in Islamic Economics has been widely discussed by Islamic scholars and scientists throughout
history. Linguistically, the word riba is formed from the word raba, yarbu which means zada or
ziyadah which can be translated into Indonesian to increase. He called riba riba (addition or addition),
because indeed ribawi transactions provide an addition to the person who gives the receivable by
the person who owes it with a previous agreement. Said Sabiq interpreted riba as an addition to the
amount of debt (ra'su al-mal), both a little and a lot (Sabiq.1983; 176). Riba transactions are
economic activities that are forbidden by Allah. In Surah al-Baqarah verse 276 it is explained; Means;
Those who eat (take) riba cannot stand but are like the establishment of a person who enters the
devil because of madness. Their situation is because they say (argue) that buying and selling is the
same as usury, even though Allah has legalized buying and selling and forbade usury. Those who
have received the prohibition from their Lord and then continue to stop (from taking usury), then for
him what he has taken first (before the prohibition comes); and his business is up to Allah. The one
who returns (takes usury), then that person is the inhabitant of Hell; they remain in it. This verse
describes the punishment that will be inflicted on the perpetrator of the usury transaction, namely
he will be resurrected from his grave in a state of staggering like a madman. They consider riba to be
the same as buying and selling, both earning and making profits. Even though usury is far away
In this verse there is a commandment, namely zaru (leave) which is addressed to the
believers, so that they leave the work of collecting the remaining riba that has not been collected.
And the last verse associates the commandment with faith. This means that the relationship
between faith and leaving the usury transaction is so close. The perfection of faith depends on
people's obedience to the commandments contained in the verse. Ribawi transactions are not only
prohibited in the Islamic sharia brought by the Prophet Muhammad (saw), but also prohibited in
other heavenly religions, namely Judaism and Christianity (Sabiq.1983; 176). The Qur'an affirms the
prohibition of usury transactions for the book (Jews and Christians):
Heavenly religions prohibit riba because the usury transaction can disrupt the harmony of
human relations. Said Sabiq mentioned some of the wisdom of the prohibition of usury, namely: 1.
Riba can cause hostility between individuals and destroy the spirit of helping each other 2. Riba can
cause laziness to work. Loan sharks feel that they do not need to work because their money
continues to increase through loan interest. Even though Islam strongly encourages its people to
make an effort. 3. Riba is a means of economic colonization, so that the rich are getting richer and
the poor are difficult to rise from poverty. 4. Islam invites people to give a debt to their brothers, who
are in great need. Instead of taking advantage of the difficulties he is experiencing. There are several
financial transactions or buying and selling goods that are classified as riba transactions, which are
strictly prohibited in Islam. Based on these forms of transactions, the scholars make the category of
riba. The scholars differ in making the category of usury. Zainuddin al-Malaybari divided it into four
types, namely riba fadhal, riba qaradh, riba yad, and riba nasa' (al-Maybari.t.th; 68). 1. Riba fadhal is
the exchange between similar objects, where one of the perpetrators must exceed the number of
goods given to the other. 2. Riba qaradh is a transaction between a capital owner and a borrower that
stipulates a condition where the owner of capital receives additional payment from the borrower
with a certain amount.
In contrast to al-Malaybari, Said Sabiq also categorized riba into two types, namely riba nasa'i
and riba al-fadhl. Riba nasa' is a financial transaction between the owner of capital who provides a
loan to the borrower, where in the transaction it is agreed that the borrower must pay more than the
amount he borrows according to the agreement. While riba fadhal means buying and selling money
with money or food with food that one of the two transaction actors submits in excess of the amount
he received (Sabiq Volume III. 1983; 78). Riba fadhal, using the term Said Sabiq or riba fadhal, yad,
and nasa' using the term al-malaybari, only occurs in transactions of food, gold, and silver, such as
exchanging food for food or exchanging gold for gold. In order to prevent riba in carrying out similar
food transactions, for example, the transaction must meet three requirements, namely both parties
must pay in cash, receive each other the food that is transacted, and the same amount. If the
transaction is carried out on a food that is not of the same kind, such as exchanging corn for rice,
then the transaction must meet two conditions, namely both parties pay for it in cash and both
parties receive the food (al-Malaybari; 12). which can be accessed directly by parties in need. The
management must also make periodic reports, both regarding the funds collected, the distribution
including mustahiq who have received zakat funds. If necessary, they must be willing to be audited.
3. The ability of the management to use modern administration. For this reason, people who are
experts in the fields of economics, administration and even banking are needed. In addition, amil
must also adhere to the goals of zakat management, including: 1. Elevating the dignity and dignity of
the poor and helping them get out of suffering. 2. Helping to solve problems faced by mustahiq. 3.
Bridging between the rich and the poor. 4. Increasing Islamic teachings 5. Raising the dignity and
dignity of the nation and state 6. Realizing social welfare and justice in society
Second, the group that maintains that Islam is a religion in the western sense. This means
that religion has nothing to do with state affairs. According to this school, the Prophet Muhammad
was only an Apostle, like the other apostles who were in charge of delivering God's treatises to all the
world. The Prophet is not in charge of establishing and leading a country. The third stream rejects the
first and second views. This school argues that in Islam there is indeed no state system, but there is
a set of ethical values for the life of the state. The Qur'an does not talk about the form of
government/political system, which only has political values. History proves that the Prophet except
as a Messenger (head of religion), he is also the head of state. Prophet control a region, namely
Yastrib which later became Medina al-Munawwarah as the center of its government and the Medina
charter as the basic rules of its state. After the Prophet's death, his position as head of state was
replaced by Abu Bakr which was an agreement of the Companions, hereinafter called "caliph". His
system of government is called the "caliphate". This caliphate system lasted until the end of the reign
of Ali bin Abi Talib (the fourth caliph). Furthermore, the Islamic (political) government was held by the
Umayyads by taking the form of a kingdom, even though the ruling king declared himself a caliph. In
the caliphate system of government, it is not democratically appointed, but appointed hereditary.
This system continued until the end of the seventeenth century, when the Ottoman Turks began to
suffer defeats from the Europeans. Whatever system is used according to Ibn Khaldun (d. 1406 AD),
there is no difference in principle between the caliphate system and the royal system. Both are the
caliphate of Allah among humans for the implementation of all rules among humans. Furthermore,
Al-Mawardi (d. 1058 AD) in his book al-Ahkam al-Shulthaniyah (Islam and Governance) said that
Allah is the absolute ruler of the universe and is the principal authority of the state. Through a letter
of mandate, the authority is delegated to humans as the caliph of Allah on earth. The institution of
the caliphate is based on revelation (the Qur'an) and not solely based on reason. The Caliph is
nominated and elected by the leaders of the community, namely ahl al-halli wa al 'aqdi. The caliph
must follow the example of the previous caliph. The election of a caliph must be followed by bai'at
from the community. According to him, a caliph must be a person who has qualifications, namely
justice, has enough knowledge to
In contrast to al-Mawardi, Ali Abd al-Raziq in his book Al-Islam wa Ushul al-Hukm argues that
the system of government is not mentioned in the Qur'an and the Sunnah. Therefore, in Islam there
are no provisions on the state style. The Prophet Muhammad PBUH only had apostolic duties and in
his mission did not include the task of forming the state. Furthermore, he said, the caliphate system
arose as a proper development of Islamic history. With the death of the Prophet PBUH, of course,
there must be someone to replace him in taking care of the affairs of the people. Thus Abu Bakr
appeared as his replacement. Abu Bakr actually had no religious duties. He is only the head of state,
not the head of religion. Likewise Umar, Usman and Ali. The question of the shape and pattern of the
state is not a matter of religion but a matter of worldliness that is left to human reason to determine.
Muhammad Rasyid Ridha gave a strong reaction to Ali Abd al-Raziq's idea. Ridha felt the need to
make a work that specifically discusses the position of the caliphate in Islam as an answer to the
secular thinking of Ali Abd al-Raziq, namely a popular book "Al-Khilafah au al-Imamat al-'Uzhmaa"
For Ridha, the caliphate is a system of government that must be maintained in the Islamic world to
realize the unity and unity of Muslims (jami'ah al-Islamiyah). At that time, Raziq's book was not only
banned from circulation by al-Azhar scholars, even Ali Abd al-Raziq was expelled from the ranks of
al-Azhar scholars.
Leadership in the Perspective of the Qur'an The Qur'an, as a holy book and a guideline for life,
has a clear frame of mind regarding the existence of human beings and their life activities, including
the maintenance of state life or the function of human beings carrying out leadership.
The frame of mind is inseparable from the purpose of human creation itself, which is to serve
the Khaliq. The Qur'an affirms that Allah created jinn and man only to serve Him (Qur'anic 51; 56).
This means that human activities in living their lives must not be separated from devotion or worship
to God. Serving here in a very broad sense. It does not only mean carrying out daily worship, such as
prayer, fasting, and others, but also includes all human actions that do not violate the rules that have
been set and are done sincerely in order to achieve the pleasure of Allah. Therefore, leadership as a
function carried out by human beings must be seen as one of the devotion to God. seen from two
sides; first, obedience is the absolute and consistent submission of beings to the Khaliq, which
submission is also a perfect sign of the existence of Allah and His greatness. This is what the Qur'an
always refers to as sujûd. Prostration here in the sense of following the laws of nature that Allah has
set. The Qur'an states that everything in the heavens and the earth prostrates to Allah (QS 16; 49),
such as stars and trees (QS 55; 6). Even the rebellious man, physically, submits to the rules that He
has set. But submission in this sense does not have any retribution for such submissive beings. That
is why animals and plants do not get recompense in the hereafter, because their submission is only
limited to the submission of ijbâri. The submission that has the consequence of retaliation is only
the obedience of the effort. On the second side, worship means obedience or submission to the
efforts that are the nature of believers (Hijazi.1993; 542). Obedience is a choice, not a coercion. In
fact, it is not kossive and is always changing its shape and form. Sometimes it is done and sometimes
it is not, and sometimes it is done earnestly and sometimes it is done in a lazy state according to the
state of mind of the person who does it. In general, worship or obedience to efforts has two forms.
First, individual service, which is a service carried out by every individual human being whose
implementation does not involve other people, whether the other person participates with him or not,
the service can still be carried out. This is a human activity in carrying out mahdhah worships, such
as prayer and fasting. This devotion can also be called two-way devotion, namely between servants
and Khaliq.
The second form of effort worship is collective service, which is a worship that cannot be
carried out alone, but must be accompanied by others. Without anyone else, this form of worship
cannot be carried out.
The service is to carry out the leadership function. This kind of service is a three-way service,
namely the leader who serves, the people who lead, and God. A leader, in carrying out his leadership
function, must be seen as his devotion to God. And the people who are led, in their obedience to the
rules that have been agreed, must also be seen as their obedience to God, because the Qur'an tells
people to obey the leader (Qur'anic 4; 59). The above description shows that the work of leading is
worship. Because it is worship, the orientation of leadership must lead to the common interest,
namely the leader, the people, and God. Every policy taken must be based on the spirit of
monotheism and process in divine nuances and towards the pleasure of Allah. If the policy taken has
gone out of these three things or one of them, then there should be a correction or correction from
the people led and an evaluation from the leader. A leadership pattern that follows this path can
realize prosperity for the public. The Qur'an refers to humans as caliphs on earth, both as individuals
and as rulers. The caliph's predicate is a task and mandate entrusted to him by Allah. Because it is a
trust of Allah, of course carrying it out and carrying it out is also worship. Because in the view of Islam,
all God's commandments and prohibitions, if obeyed, are worth a devotion to the Khaliq. So, leading
or holding a position is worship.
Therefore, these functions must be carried out cleanly and emptily rather than personal and
group interests. There are only common interests, both materially and immaterially. If this is not the
case, then it means that the leadership process carried out is contrary to the sincerity that is always
important in worship. There are several terms in Islamic politics that are used to refer to leaders or
rulers, namely khalîfah, wali, mulk, uli al-amr, sult?ân, imâm, and others. This term is also used in
the Qur'an, although not all of them mean rulers. The word khalîfah is repeated 9 times in the Qur'an,
twice in the form of mufrad and seven others in the plural. In addition to the form of isim (noun)
sentences, the term khalîfah is also expressed in the Qur'an in the form of fi'il (verbs), namely khalafa
and istakhlafa. The latter word is repeated 5 times, one in shighat mâdhi and the other four in sighat
mudhâri'. The term waliy is repeated 44 times in the form of mufrad and
34 times in the plural. The word al-mulk, in various sighats, is repeated 133 times. And the word uli
al-amr is mentioned only once, while the word sulthan in various shighat is repeated 35 times. The
term imam is repeated 12 times, seven in the form of mufrad and five in the plural. 1. Caliph The term
khalîfah comes from the word khalafa, which literally means back, replace, or deputy. Based on this
literal meaning, khalîfah means a person who acts behind the back of another person, a substitute,
or a representative recipient. Hijazi interprets the word khalîfah to man yakhlifuka wa yaqûmu
maqâmaka. Allah made the Prophet Adam the caliph. This means that God made Adam a substitute
He who is given the task of 'imarah-kan (building) the earth and applying divine laws to it
(Hijazi I 1993:30). So, the caliph is the representative or substitute of Allah to lead the earth according
to the will of the Replaced or Represented. This is described in the Qur'an, as Allah said to the
Prophet David; "O David, We have made you caliphs on earth, so judge among men with
righteousness (al-haqq) (Shâd (38); 26). This verse is Allah's will to the leaders to punish among
people based on the banarity that comes from Him (Ibn Kathir IV. t.th: 32). Not all words of caliph in
the Qur'an mean ruler, as contained in surah 28 verse 26, surah 6 verse 65, and surah 7 verse 69.
Thus, the leader is God's substitute or representative. The leader or ruler of a country also means a
replacement for the previous leader; khallifah Rasul, for example, means a substitute for the
Messenger. He was the successor to the previous leadership. (Al-Isfihâni. 2001: 162) emphasizes
that there are four possible reasons for the replacement of leadership, namely the leader is not in
place, the previous leader dies, because there is a weakness in the leader, and glorifies the replaced.
The latter means, that God made man as His representative or substitute on earth, because God
glorifies man. So, it is clear that the leader is the successor and successor of the previous leader. In
the history of Islamic politics, it is known that Abu Bakr was the khalîfah al-Rasul (the Messenger's
successor) and Umar bin Khattab was the successor of Abu Bakr. This means that Abu Bakr must
continue the programs that have been designed during the time of the Prophet, and Umar continues
the policies that have been initiated during the time of Abu Bakr. But the substitute may make
improvements or reforms
Apart from continuing the previous leadership estapek, a ruler is also a representative of the
people he leads. This means that the people entrust the leaders to carry out their tasks that they
cannot carry out individually. This can be understood at least from the concept of deliberation taught
by the Qur'an. 2. Waliy The term waliy comes from the word æáì which literally means to help. So the
term waliyyun means a helper who saves man from darkness and gives him light. In Islamic fiqh,
scholars use the terms waliy al-nikâh, waliy al-yatîm and others. The first term means a person who
masters the marriage contract of a woman. And the last term means a person who controls or takes
care of the affairs of orphans (Ibn Manzûr XV. 1990: 407). The control and management here is of
course in the sense of providing help, not colonialism and oppressive actions. Because, if this is not
the case, it is contrary to the basic meaning of waliy itself and the name of God who is described as
waliyun. From the word wala is also formed the word wilayah, which means nasrah (help or
protection). This is as stated in God's words:
Al-Malik, Sulthan, Uli al-Amr, and Imam The term al-mulk or al-mâlik comes from the word
malacca, which can literally mean "to have" or "to control". Then, the term is also often interpreted
to the king or ruler, because the king owns or controls the territory of his kingdom. AlIsfihâni (2001)
divides ownership into two types, namely controlling and having the power to control. Because of
owning and controlling, a person can act on what he has. Thus, the leader as a mâlik has the power
to act on the government affairs that he controls. However, the actions taken must not contradict
their function as khalîfah (substitute/deputy recipient) and wali (helper). This means that the ruler is
free to act in managing the state but must not go out of the frame of providing assistance and
receiving representatives.
The term "sulthân" is derived from the word "salatha", which is synonymous with al-qahr (coercion)
(Ibn Manzûr VII. 1990: 320). The concept of al-mâlik above can be synergized with the meaning of the
sultan or alqahr. The leader in an Islamic country, sometimes also called a sultan. This means that
leaders who have power have the right to force the people they lead to obey the rules and laws that
have been agreed upon or that have been stipulated by the sharia law. But coercion
Uli al-amr literally consists of two words, namely uli and amr. The former means the have,
and the last means business. Thus the term uli al-amr can be translated as "the one who has affairs",
the same as the meaning of uli alalbâb (who has reason). What is meant by "who has affairs" here is
a leader or ruler. Hijâzi (1993: 390) states that what is meant by uli al-amr in the Qur'an are rulers
such as judges, guardians, scholars, leaders and others. The stipulations must be obeyed as long as
they fulfill their mandate, justice and carry out God's law. This illustrates that the concept of uli al-
amr cannot be separated from the meaning of wali and caliph above. Apart from some of the terms
above, the Qur'an also uses the term imam, which can also be translated to leaders both formal and
non-formal. Al-Isfihâni (2001: 33) defines the imam as "a person who becomes the leader of man",
whose words and deeds are followed, both true and false. Here it can be seen that the leader or ruler
- as a priest - stands out as a role model of the community towards him, so that he is obeyed or
obeyed. Therefore, the ruler in the sense of mâlik, sult?ân, uli al-amr and imâm should be synergized
with the ruler as a caliph and wali. The controlling and charismatic character possessed by a ruler
must be combined with the character of the caliph and guardian. If this is not the case, then the ruler
may oppress the use of power for the benefit of his individual. Similarly, the character of the caliph
and guardian in a ruler must be combined with controlling and charismatic nature. If this is not the
case, then he
In the Islamic view, leaders are tasked with carrying out a two-way mandate; the first is in the
vartical direction and the second is in the horizontal direction. The vartical direction is obedience
and obedience that is worship to God, and the horizontal direction is that of giving help, eliminating
oppression, and giving enlightenment. Or in other words, when a person carries out leadership duties,
he is essentially carrying out two mandates at once; the mandate of God and the mandate of the
people he leads. He must not violate or deviate from either of the two mandates. Deviating from one
of them means betraying the other. The Qur'an reminds:
Basic Values of the Political System in the Qur'an In the Qur'an, there are basic values of
Islamic politics, including: 1. The necessity of realizing the unity and unity of the ummah (Q.. S al-
Mukminun:52) 2. It is necessary to deliberate in solving the problem of ijtihadiyyah. (Q.S al-Shura:38)
"Their affairs are decided by deliberation among them" and (Q.S. Ali Imran: 159) "And consult with
them in that matter" In the word al-Amr (affairs) includes economic, political, social, cultural affairs
and so on. 3. The imperative is to fulfill the mandate and set the law fairly. (Q.S. al-Nisa':58) "Indeed,
Allah tells you to convey the mandate to those who are entitled to receive it, and tells you when you
establish a law among men to establish it justly" 4. Obedience to Allah and the Messenger and ulil
amri (leader). (Q.S al-Nisa':59) "O you who believe, obey Allah and obey the Messenger and ulil amri
among you" 5. Inevitably, there is a conflict between groups in Islamic society. (Q.S al-Hujarat:9) "If
there are two believers who are at war, then make peace"
The necessity of maintaining state sovereignty and the prohibition of aggression and invasion.
(Q.S al-Baqarah:190) "And fight in the way of Allah those who fight against you, but do not go beyond
the limit". 7. Necessity is more important to peace than hostility. (Q.S al-Anfal: 61) "When they lean
towards peace, you should also lean towards it and devote yourselves to Allah". 8. The need to
increase vigilance in the field of defense and security. (Q.S al-Anfal:60) "And be ready to face them,
whatever strength you are capable of, from horses moored to battle, (which) you can tremble the
enemies of Allah, your enemies and those besides those whom you do not know while Allah knows
them". 9. Must keep promises. (Q.S al-Nahl:91) "And keep the covenant with Allah, if you promise
and do not cancel your vows after confirming them" 10. The necessity of prioritizing the peace of
nations (Q.S al-Hujarat:13).
The contribution of Indonesian Muslims to the National Politics of Islam as a religion that
includes spiritual and political issues has contributed a lot to political life in Indonesia. First, it is
marked by the emergence of Islamic-based parties and nationalist parties based on Muslims.
Second, it is characterized by the pro-active attitude of Islamic political figures and Muslims towards
the integrity of the country since the independence process, the period of maintaining independence
to the time of filling independence with the current development. Islam has contributed a lot to
Indonesia, said Kuntowijoyo. Islam forms a "civic culture", "national solidarity", jihad ideology, and
social control. Islamic contributions lead to the integrity of the state and the realization of unity and
unity Related to the integrity of the state, for example, Muhammad Natsir once called for Muslims to
never oppose Pancasila with Islam. In the Islamic view, the formulation of Pancasila is not something
that is contrary to the teachings of the Qur'an, because the values contained in Pancasila are also
the values contained in the Qur'an.
Democracy in Islam "Democracy" comes from the Greek language; demos = people and
kratia = power. So the essence of democracy lies in the existence of the power of the people.
American statesman Abraham Lincolm termed democracy as a government of the people, by the
people, for the people. (William in DinSsamsudin, 35). In this case, the implementer of democracy
is direct without going through a representative or representative institution. However, the
implementation of democracy in an increasingly complex modern country requires the existence of
representative institutions. The concept of "democracy today is understood in various ways by
various interest groups who theorize from a perspective and for a specific purpose. The diversity of
these concepts. From a theoretical perspective, democracy is often understood as majoritarianism,
which is power by the majority of the people through their representatives elected through a
democratic election process. This is the concept of democracy that has its roots in the West. Is it
true that majority is synonymous with truth? From a philosophical perspective, the answer to the
question is negative. In this case, "what is preferred by most" is not the same as "what is most
preferred". In Islam, absolute power is in the hands of Allah. Humans are only as caliphs who carry
out leadership duties on earth. The concept of democracy in Islam is reflected in the concept of the
caliphate which reinforces the principle of "sovereignty in the hands of God" does not mean that
humans cannot be creative. Creativity and decisions taken by humans must be in accordance with
the concept Tawheed and the outlines of Allah's rules contained in the Qur'an and the Sunnah of His
Messenger. The need for deliberation is a political consequence of the human caliphate. This issue
of deliberation is clearly mentioned in the Qur'an Surah Ash-Shura:28, which contains a command
to the leader in any position to settle the affairs of those he leads by deliberation. Thus, there will be
no arbitrariness from a leader towards the people he leads. Therefore, "people's representation" in
an Islamic country is reflected especially in the doctrine of deliberation. This is because according
to Islamic teachings, every mature and sensible Muslim, both men and women, is the caliph on earth.
In the political field, Muslims delegate their power to the rulers and their opinions must be taken into
account in dealing with state problems. In addition to deliberation, there is another thing that is very
important in the issue of democracy, namely consensus or ijma'. Meanwhile, consensus is accepted
as the concept of official ratification in Islamic law. Consensus plays a decisive role in the
development of Islamic law and makes a huge contribution to the corpus of law or legal
interpretation. However, for most of the history of Islam, consensus as one of the sources of Islamic
law tends to be limited to the consensus of scholars, while the consensus of the people mostly has
a very important meaning in the lives of Muslims.
In a broader sense, consensus and deliberation are often seen as an effective foundation for
modern Islamic democracy. Some contemporary scholars say that since there is no definitive
formulation of the structure of the state in the Qur'an, the legitimacy of the state depends on the
extent to which the organization and power of the state reflect the will of the people. Because, as
once emphasized by classical jurists, the legitimacy of the state institution does not come from
textual sources, but is rather determined by the principle of ijma'. On this basis, consensus can be a
legitimacy as well as a procedure in an Islamic democracy. The third principle (ijtihad) is also a very
important principle in the formation of democracy in Islam. This effort is a key step towards the
application of God's commandments in a place or time. This is clearly stated by Kurshid Ahmad:
"God only reveals the main principles and gives man the freedom to apply those principles in a
direction that suits the spirit and circumstances of his time. (Kurshid, 43). In the modern context,
ijtihad can take the form of a call to renewal. In this case, Althaf Gauhar stated that in Islam power
comes from the framework of the Qur'an and does not come from any source. The task of Muslim
scholars today is to perform universal ijtihad at all levels. The principles of Islam are dynamic, it is
our approach that becomes static. Therefore, it is appropriate to do a fundamental rethinking to pave
the way for the emergence of exploration, innovation and creativity. (Altaf Gautar, 345).
