UMMAT ISLAM
Indeed, a lawsuit over the question of "the absence of God's Law" in this case is very likely,
because in the logic of general understanding, the Qur'an contains several verses that show the
existence (perfection) of "God's Law". The Qur'an is considered a rule that covers everything that is
not weathered by space and time. In verse 68 of Surah al-Nahl, verse 3 of Surah al-Maidah or verse
38 of Surah al-An'am, for example, perfection has been explained. At a more extreme point, there are
some groups that consider the Qur'an to be a complete and comprehensive encyclopedia for
mankind so that all aspects of life; Economic, social, political, and cultural have existed in the Quran.
In Worship there are several things, namely: The law of prayer, wisdom, and its virtues, namely: 1.
The law of prayer. Prayer is: the obligation of Alkh Ta'ala to every believer. People who leave
The Wisdom of Prayer. Among the wisdoms is that it is obligatory to pray that it cleanses the
soul, purifies it, conditions a servant to pray to Allah the Almighty in this world and is close to Him in
the Hereafter, and forbids the perpetrator from committing heinous and evil deeds. 3. Prayer Priority.
An explanation of the virtues of prayer, and so high in value, is enough to read the hadith. Conditions
of Prayer. The conditions for mandatory prayer: 1. Muslim. 2. Be resourceful. 3. Puberty. 4. The time
has come. 5. Clean from menstrual blood, and postpartum blood. 6. Covering the aurah 7. Facing
the Qibla. Things that are required in prayer: 1. Standing at the mandatory prayer for people who are
able to stand. 2. Intention. 3. Takbiratul ihram. 4. Reading the letter Al-Fatiha
5. Ruku' 6. Raising the head of Ruku
For example, in dressing, there are people who do not wear hijab, and wear clothes that are
not appropriate for them. Whether this is called specificity in Islamic sharia is certainly not, therefore
wear clothes that are in accordance with Islamic law. With this, it is very important for us to have
specificity in sharia if we have this specificity, our lives will be safe, and peaceful, prosperous, with
this Islam teaches us in the specificity of Islamic sharia. In undergoing the specificity of Islamic law,
it is very pleasant for us, especially to be able to manifest good views, and to be able to preserve
specificity. In Islamic law, therefore, instill this specificity not to be broken because it can ripen
ourselves, and realize this specificity so that our country is full of Islamic law. Among the laws that
are specific to men is that they are the ones in charge of the house, by providing protection and
attention, maintaining their virtues, preventing their humiliations, and protecting the household from
all threats of danger. And, they are also in charge, by supporting and providing for their families and
all those in their homes. Meaning: "Men are leaders for women, because Allah has given some of
them (men) more than others, and because they (men) have
In the words of Allah Subhanahu wa Ta'ala, this shows that there is no power for both of them
(Noah's wife and Luth's wife) over their husbands. However, that power is actually the right of
Prophet Noah and Prophet Luth over both of them. Women can't match men anyway, and it's forever
impossible to surpass them. Among the other peculiarities of men is that prophethood and
apostleship are given only to them, not to women. Meaning: "We did not send before you, but the
man whom We revealed to him among the inhabitants of the land". (QS. Yusuf: 109) The
commentators are of the opinion that "Allah Subhanahu wa Ta'ala did not send a prophet from
women, angels, jinn and bedouins. Actually, the general guardianship and its apparatus or
representatives, such as: judicial, administrative affairs and so on, as well as all existing
guardianships, such as: guardianship in marriage; All of them are only delegated to men, not women.
In relation to the worship of Allah Subhanahu wa Ta'ala, men also have many specificities that are
not intended for women, such as reaping the obligation of jihad, Friday prayers, congregational
prayers, azan, iqamat and others
It means: "But husbands have one level of advantage over their wives. And Allah is Mighty
and Wise". Meanwhile, there are actually many laws that Allah Subhanahu wa Ta'ala has dedicated
for women. Among them include issues related to worship, muamalah, marriage and discussions
related to it, as well as decision-making or judicial issues and so on. Everything can be known in the
Qur'an, the sunnah as well as books of jurisprudence or Islamic jurisprudence. Even from the past
until now, it has been written separately in a separate book. Then, among other laws specifically for
women, there is the issue related to the command to wear the hijab and maintain its virtue. All these
laws which are only devoted to both men and women, in
It basically has several benefits and uses, including the following three things: Believing and
accepting various differences between men and women, both sensory, meaningful and shari'i. All
parties should accept openly what has been outlined by Allah Subhanahu wa Ta'ala. For a Muslim
and a Muslim woman, one should not expect what Allah Subhanahu wa Ta'ala has set aside for
others, considering that it can be categorized as an act of protest against the destiny of Allah
Subhanahu Wa Ta'ala, besides as a rejection of His laws and Shari'a. Therefore, Allah Subhanahu wa
Ta'ala forbids such things and says: "And do not be envious of what Allah has given to some of you
more than others. For men there is a share of what they are striving for, and for women there is a part
of what they are striving for, and ask Allah for a portion of His bounty. Indeed, Allah is All-Knowing."
(QS. An-Nisa: 32) For the descent of this verse, as narrated by Imam Mujahid (may Allah have mercy
on him), he said, "Um Salamah (may Allah be pleased with him) once asked, "O Messenger of Allah
(peace and blessings of Allaah be upon him), are you the only men allowed to participate in war,
while we are not, even though we have the right.
The word Muamalah comes from the Arabic language: 'amalayu'amilu- mu'amalatan
(almu'amalah), which means to reveal, treat, get along, interact, and the like. The field of muamalah
in Islamic fiqh generally includes the field of association and interaction between human beings in
aspects of general life, such as aspects of customs and customs, social and societal, culture, arts
and entertainment, economics and trade, education and teaching, politics and government
management, and others. Humans are made by Allah SWT as social beings who need each other. To
meet their needs for smell, humans must try to seek the gift of Allah on this earth as an economic
source. Allah SWT said: Meaning: "And look for what Allah has bestowed upon you (happiness) in the
Hereafter, and do not forget your share of worldly pleasures and do good (to others) as Allah has
done good to you, and do not do any harm on earth. Indeed, Allah does not like those who do damage.
Buying and selling in Arabic consists of two words that contain opposite meanings, namely Al Bai'
which means to sell and Asy Syira'a which means to buy. According to sharia legal terms, buying and
selling is the exchange of property on the basis of mutual willingness or exchange of an object (goods)
carried out between two parties with a certain agreement on the basis of mutual consent. (QS Az
Zumar : 39, At Taubah : 103, hud : 93)
Buying and Selling Law People who are involved in the buying and selling business must know
the law of buying and selling so that in the buying and selling there is no harm, both from the seller
and the buyer. Buying and selling is a legal change. Allah said: "O you who believe, do not eat one
another's wealth in a way, except by the way of business that is done by mutual consent among you."
(QS An Nisa: 29). Pillars and Conditions of Buying and Selling In the implementation of buying and
selling, there are three pillars, namely: The seller or buyer must be in good health. The seller or buyer
buys and sells of his own volition, there is no coercion on both, or one of the two. If there is coercion,
the sale and purchase is invalid. Ijab Kabul Ijab Terms are words to sell or hand over. While the
buyer's words are answered by the seller, before the contract occurs, there is usually a bargaining
process first. Goods to be Traded Goods that are traded must meet the following requirements: 1.
Sacred or clean and halal goods. 2. Goods to be traded must be researched first
Khiar Khiar means that you can choose one of the two, namely continuing the sale and
purchase agreement (akad) or canceling it. There are three types of khiar, namely: 1. Khiar assembly
The khiar assembly is the buyer and seller can choose between continuing the sale and purchase
contract or canceling it as long as both remain at the place of sale. 2. Khiar Conditions Khiar
conditions are a choice between continuing or canceling the trade after considering one or two days.
3. Khiar Adis (defect) Khiar adis is that the buyer can return the goods he bought, if the goods are
known to have defects.
Riba The word riba according to the language is an addition or excess, riba according to the
term syarak is an agreement that occurs in the exchange of an item that is unknown to the syarak.
Allah SWT said, which means: "Those who eat (take) riba cannot stand but like the establishment of
a person who is entered by 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 stay in it. (QS Al Baqarah : 275) There are four types of riba, namely: 1. Riba Fadal is the exchange
of two items of the same type, but not the same size declared by the person who exchanges them. 2.
Riba Nasiah is the exchange of goods of the same or different kind or buying and selling whose
payment is required by the seller with a delayed time. 3. Riba Yad is separate from the place of the
sale and purchase contract before the handover
Although in some scholarly books, the term muamalah is more limited in meaning to
economic and trade activities such as buying and selling and other business transactions, but we
use it here with mafhum and a general sense as we have explained above. Where the field of
muamalah in Islamic fiqh is usually understood as the "opponent" of the field of worship or ubudiyah.
So that the rules of fiqh applied to the field of muamalah in general are also the opposite of the rules
used for the field of worship. If the rules of fiqh that are known in the field of worship read: Al-ashlu
fil-'ibadat al-man'u awilhadzru,illa ma dallad-dalilu 'ala masyru'iyyatih: The original or basic law in
terms of worship is a prohibition except for those that are indeed sharia based on postulates (Al-
Qur'an and As-Sunnah). So what we mean by the term fiqh muamalah is every discussion and study
of fiqh and Islamic law in the areas of general life mentioned above. The word siyasah also comes
from Arabic: sasa- yasusu- siyasatan, which means: to organize, lead, and the like. However, in
usage, the term as-siyasah is then better known by mafhum and a special meaning, namely state
leadership and government compliance, or better known as political terms. So what we mean by the
term fiqh siyasah is: the discussion and study of fiqh or Islamic law in fields related to the world of
politics, state leadership and government arrangements.
This special book in the field of fiqh siyasah syar'iyah. For example: Al-Imam Al-Mawardi (may
Allah have mercy on him) and Al-Imam Abu Ya'ala Al-Fara' (may Allah have mercy on him) in their
respective books with the same title: AsSiyasah Ash-Shar'iyyah, Al-Imam Ibn Qayyim (may Allah have
mercy on him) in Ath-Thuruq Al-Hukmiyyah, and others. Judging from the legal classification,
muamalah includes the following: 1. Family Law, which is the laws that regulate the rights and
obligations of husbands, wives, and children. 2. Civil Law, which is the law on individual business
activities such as buying and selling Pawnshops, insurance, associations, debts and receivables,
agreements. 3. Criminal Law, which is the law related to crimes and their sanctions. 4. Procedural
Law, which is law related to the judiciary, testimony, and oath.
Statutory Law, which is a law related to legislation to limit the relationship between judges
and convicts and stipulate the rights of individuals and groups. 6. State Laws, which are laws related
to the relationship between community groups within the state and relations between countries. 7.
Economic and Financial Law, which is a law related to the rights of the poor inside, the property of
the rich, regulating the sources of income and the problem of State spending. Some of the above
laws are explicitly established or referred to in the word of Allah and some are established through
the Sunnah of the Prophet. Relationships between people in society always develop from time to
time along with the dynamics of society. Therefore, Islamic sharia in muamalah does not regulate in
detail its types and forms, but lays down principles, the basis that is used as a reference for the basis
of the regulations. Furthermore, Muslims can determine the details of the law that can be developed
according to the development and needs of society. Therefore, the details of the sharia become
temporal and local in nature. This shows that muamalah in Islamic sharia is not rigid, but flexible.
Because of such a muamalah nature, Islamic sharia can continuously provide a spiritual basis for
Muslims in welcoming every change that occurs in society, especially in relation to economics,
politics, culture and the like.
Islamic sharia in muamalah always encourages the spread of benefits for all parties, avoids
mutual harm, prevents disputes and arbitrariness from strong parties to weak parties. With the
development of muamalah based on Islamic law, a marhamah society will be born, that is, a society
full of grace. The Islamic religion regulates the relationship between Muslims by developing
brotherhood among Muslims based on the same faith, therefore differences as a result of
differences in interpretation among Muslims should not be a factor that triggers the division of
Muslims. The relationship between a Muslim and another Muslim is described as a relationship
between one body and another that is fully united. Relationships between brothers and sisters are
relationships based on affection. If a Muslim is struck by a disaster, then other Muslims must feel
the pain. Thus, the relationship between fellow Muslims is carried out by developing a sense of
brotherhood, equality, unity, help, and love.
Akhlak is a plural form of the word khuluq, etymologically meaning ethics, temperament,
behavior or character. Meanwhile, in terminology, morality is the science that determines the
boundary between good and bad, between the best and the reprehensible, about the words or deeds
of human beings born and inward. In a rather long definition, Ahmad Amin explained that morality is
a science that explains good and bad, explaining what some humans should do to others. Stating the
goals that people should aim for in their deeds and showing the way to do what should be done.
Morals are behaviors, temperaments or habits. In terms of morality, it is the power of the soul that
encourages actions easily and spontaneously without thinking and contemplating again. Akhlak is
an attitude that is inherent in a person spontaneously manifested in behavior and deeds if good
deeds are called Akhlakul Karimah and if evil deeds are called Akhlakul Mazmumah. In addition to
morals, the terms moral and ethical are known. Moral comes from the Latin word mores which
means custom. Moral means customs. Morality is always society, therefore community customs are
the standard in determining the good and bad of an action. Moral Studies include:
Definition of Good and Bad • Explains what a human being should do with another human
being. • Explain the goals that humans achieve with their actions • Explain the path that must be
taken to act. According to Ibn Miskawaih, morality is the state of the soul of a person that encourages
him to do deeds without going through the consideration of the mind first. Al Gazali argues that
morality is a trait that is embedded in the soul from which easy actions arise without need.
consideration of the mind. Therefore, morality is substantially the nature of the heart (the condition
of the heart) can be good and bad which is reflected in behavior. Ethics is an order of behavior based
on a system of values in a certain society. Ethics is more associated with philosophy or science,
because what is the standard of good and bad is human reason. When compared to morals, ethics
is more theoretical, while morality is practical. Morals are local or specific and ethics are general.
The difference between the three can be seen from the basis of the determination or standard of
good and bad measures used. The moral standard is the Qur'an and Assunah, morals and ethics are
the standard customs or agreements made by the community. Standard value
The relationship between Sufism and Sufism is the process of approaching oneself to God
by purifying the heart (tashfiat al-qalbi). A holy heart is not only biased to be close to God, but can
see God (al-ma'rifah). According to Zun Nun Misri, there are three types of knowledge about God: 1.
Lay knowledge, namely God is one with the medium of speech and shahada 2. The knowledge of
scholars is one god according to the logic of reason 3. The knowledge of the Sufis is one god with the
medium of the heart The first and second understandings according to Harun Nasution are not yet
the essential knowledge of God. Both are still called science. Knowledge in the third sense is the
essential knowledge of God (ma'rifah). Morality is the image of the heart from which deeds arise. If
the heart is clean and pure, then what will come out are good deeds, on the other hand, if the heart
is dirty with sins and bad traits, then what will appear is morality The term Sufism or Sufi only
appeared in the 2nd century H. Basically, Sufism is a simple way of life, increasing worship by getting
closer to Allah SWT, purifying the soul by keeping away lust, etc.
According to Ibn Khaldun, Sufism is one of the new sharia sciences in religion. The forerunner
began from the practices of the leaders of the first generation of Muslims, both from the Companions
and Tabiin as a way to achieve the truth of Allah SWT. Sufism is an Islamic doctrine that teaches
about approaching oneself to Allah by educating one's behavior in accordance with Islamic morals
through spiritual exercises with various worships. Sufism seeks to transcend all human views,
attitudes, and actions or behaviors so that it results in a bad religious experience and religious
devotion. Sufism is an aspect of bathiniyah which is an effort to seek love and spiritual perfection.
Sufis are of the view that when fiqh regulates Muslims in worship and mu'amalah, then these
activities are dhahir practices, while Sufism regulates the mind and soul of human beings which
means controlling the territory of their religion in worship. If the science of morality explains which
values are good and which are bad values as well as how to change bad morals to be good in a
zahiriah manner, then Sufism explains how to purify the heart (tashfiat al-qalb), so that after the pure
heart arises from its behavior it is moral. The improvement of karimah morals must start from the
purification of the heart. The method of purification of the heart according to Sufis is to stay away
from God's prohibitions, carry out God's duties, do sunnah things and do riyadah (spiritual practice
taught
According to al-Gazali, the signs of a believing man are: 1. A man who is special in his prayer
2. Turn away useless things 3. Always return to Allah 4. Serving only Allah 5. Always praise and glorify
Allah 6. His heart trembled when the name of Allah was called 7. Not arrogant 8. Be wise in dealing
with ordinary people 9. Loving others as himself 10. Respect guests 11. Appreciate and respect
neighbors
12. Speak always kindly, politely and meaningfully 13. Not talking much and being calm in the face
of problems 14. Do not hurt others either by attitude or deeds.
The word Islam means peace, safety, prosperity, surrender, obedience, and obedience. This
understanding shows that Islam is a teaching that contains values to create peace, safety, and
welfare of human life in particular and all creatures of Allah in general, as well as surrender,
obedience, and obedience to the provisions of Allah. According to the teaching, Mnusia who is given
the mandate by Allah to become His caliph on earth, must be able to create benefits for all creatures
of Allah. This means that every deed that human beings do must be good and must not harm or hurt
others by enforcing Allah's rules. That is the form of grace from Islam as stated by Allah in QS.
AlAnbiya' 21 : 107. As for the implementation of these teachings, it can be actualized in the form of a
harmonious life in the community of the nation and state, which in general there are two forms of
explanation in that regard, namely: 1. Ukhwah Islamiyah and ukhwah Insaniyah. The word Ukhwah
means brotherhood, meaning feelings of sympathy and empathy between two or more people. Each
party has one condition in common, both joys and sorrows, both happy and sad. The intertwining of
feelings gives rise to a reciprocal attitude to help each other if the other party encounters difficulties,
and an attitude to share pleasure with the other party if one party finds pleasure.
This ukhwah, if applied by fellow Muslims, is called Ukhwah Islamiyah, and applies to all
mankind who do not distinguish between religion, ethnicity, and other aspects of specificity, which
is called ukhwah insaniyah. The concept of ukhwah insaniyah is based on the teaching that humans
are creatures of Allah. Although Allah has given guidance to the truth through the teachings of Islam,
Allah also gives freedom to every human being to choose the path of life based on his or her
consideration of ratio. 2. Togetherness of Religious Communities in Social Life Mankind has a
common responsibility to create harmony in social life. Each element of society is obliged to carry
out social roles in accordance with their field of duties and abilities. The social contribution
emphasized by Islam is goodness and does not do damage (QS. Al-Qashash : 77) The principle of
helping fellow human beings gives a universalist meaning of the values of goodness desired by every
human being. These values in the Qur'an are formulated with amar ma'ruf nahi munkar. Moral
improvement is part of the goal of Islamic education. Education that is only oriented towards
intellectual intelligence has failed to bring human beings in their function as caliphs on earth. Al-
gazali stated that the purpose of individual education is to cleanse the heart from the temptation of
Eve
An indicator of a moral human being is a human being who is embedded in his heart with a
firm faith, so Sufism is an effort on how to make the faith istiqamah and remain strong. Sufism is a
spiritual effort on how to make humans have good morals. The trick is to cleanse the heart. This
method agreed upon by the Sufis is dawam al zikr (always remember God). According to moral
science, good habits must be perfected and bad morals must be eliminated. Habits are a very
important factor in shaping the character of a human being with good morals. Habits are actions that
are done repeatedly so that people become easy to do. Efforts to change bad habits, according to
Ahmad Amin, are as follows: 1. Realizing bad deeds, determined to leave them 2. Finding a good time
to change that habit to create a re-intent or determination 3. Avoid everything that can cause bad
habits to recur 4. Strive to stay in good shape 5. Avoid bad habits and abandon them at once 6.
Maintain and maintain well the repulsive force in the soul, that is, the repulsive force against
Taqwa comes from the word waqa, yaqi wiqayah which means to fear, guard, maintain and
protect. Etymologically, it can be interpreted as an attitude of maintaining faith which is manifested
in the practice of Islamic teachings in a complete and consistent manner (istiqamah). In Surah
Albaqarah: 177 explains the characteristics of taqwa which in general can be grouped into five
categories of piety indicators. First, faith in God, angels, books, and prophets. In other words,
maintaining the nature of faith. Second, giving out wealth to their beloved relatives, orphans, poor
people, people who are cut off on the way, people who ask for funds, people who do not have the
ability to fulfill the obligation to free slaves, this second indicator can be said to love fellow human
beings which is manifested through the ability to sacrifice property. The third is to establish prayer
and pay zakat, or in other words to maintain formal worship. The fourth is keeping promises, which
in another sense maintains self-honor. The fifth is patience in times of hardship, hardship and in
times of war, or in other words having a spirit of struggle. The taqwa intended in the above verse with
five indicators can basically be extracted into two attitude tendencies, namely: a. A consistent
attitude of maintaining a vertical relationship with Allah SWT b. A consistent attitude of maintaining
horizontal relationships, namely love and affection for
Human Relationship with Allah SWT Maintaining a relationship with Allah begins with
carrying out the duties of slavery by carrying out worship earnestly (solemnly) and sincerely. A devout
servant is a person who serves himself to Allah SWT and always maintains a relationship with Allah
continuously will be in his control so that he can avoid evil and iniquity and make him consistent with
Allah's rules. Because the essence of taqwa is to carry out Allah's commands and stay away from
His prohibitions. Maintaining a relationship with Allah SWT is also done by staying away from acts
that are forbidden by Allah, namely sinful acts and iniquity. Carrying out commands and staying away
from Allah's prohibitions are basically forms of behavior that are born from self-control or controlling
the passions that exist in oneself.
Relationship with Fellow Humans Various definitions of science, technology and art have been given
by philosophers, scientists and cultural scholars. Science in Indonesia has become science.
Knowledge is everything that humans know through the capture of the five senses, intuition and
premonition, while science is knowledge that has been classified, organized, systematized and
interpreted so as to produce objective truth, has been tested for truth and can be retested
scientifically. The word knowledge in its various forms is repeated 854 times in the Quran. This word
is used in the sense of the process of achieving knowledge and the object of knowledge so that clarity
is obtained. In the study of philosophy, each science limits itself to one field of study. Therefore, a
person who deepens knowledge in a certain field is called a specialist. Meanwhile, people who know
a lot but do not know deeply are called generalists. The term technology is a product of science. From
the point of view of culture, technology is one of the elements of culture as a result of the practical
application of science. Technology is one of the cultures as a practical application of science.
Technology can have a positive impact in the form of progress and welfare for humans, but also vice
versa it can have a negative impact in the form of inequality in human life and the universe which
results in various destruction in life. Therefore, technology
Human beings are given the freedom to develop their intellect, with a note in their
development that they remain bound by the guidance of revelation and do not contradict the Shari'ah.
On that basis, science can be broadly categorized into two parts, namely perennial knowledge, the
level of truth is absolute, because it comes from the revelation of Allah, and science that is acquired
(aquired knowladge), the nature of truth is relative, because it comes from human intellect In Islam,
science, technology and art are the result of the development of human potential given by Allah in
the form of reason. A brilliant achievement in the development of science and technology, in
essence, is nothing more than discovering how the sunnatullah process occurs in this universe
In Islam there is a harmonious and dynamic relationship between religion, science,
technology and art that is integrated into a system called dinul Islam. It contains three main elements,
namely faith, sharia and morals, in other words faith, knowledge and charity. There are three core
teachings of Islam, namely: Faith, Islam and Ikhsan. These three teachings are integrated into a
system of teachings called Dinul Islam. These three things are related to each other, likened to a
sturdy tree trunk whose roots hit the earth and the trunk towers high into the sky, the branches or
branches are shady and the fruit is very dense. This is an illustration that faith, knowledge and charity
are interrelated. Science and technology developed on the values of Faith and Taqwa will produce
amalshalih and preservation of the universe. A person's good deeds will not be worth charity if they
are not built on the values of faith and piety. Similarly, the development of science and technology
as part of good deeds that are separated from faith and piety, will not have the value of worship and
will not produce benefits for humanity and its environment if it is not developed on the basis of the
values of faith and piety.
There are two main functions of human beings in the world, namely as abdun (servant of Allah)
and as the caliph of Allah on earth. The essence of abdun is obedience, submission, and obedience
to the truth and justice of Allah. Meanwhile, the essence of the caliph is responsibility for oneself and
the nature of the environment, both the social environment and the natural environment. Humans
are given the freedom to explore, explore resources and utilize them with the greatest benefit. To
explore the potential of nature and utilize it, adequate science is needed. Only people who have
enough knowledge or scientists and intellectuals are able to explore this natural resource. The
awareness of scientists is needed to realize that the potential of this natural resource will be
depleted to meet the needs of human life if it is not maintained. Therefore, the responsibility of the
caliphate rests a lot on scientists and scholars. They have a much greater responsibility than people
who do not have knowledge
In Islamic political terminology, politics is synonymous with siasah, which linguistically
means to regulate. Fiqh siasah is an aspect of Islamic teachings that regulates the system of power
and government. Politics itself means all affairs and actions (policies, strategies, and part of it)
regarding the government of a country, and a country's policies towards other countries. Politics can
mean the policy or way of acting of a country in facing or handling a problem. In the fiqh of siasah, it
is stated that the outline of fiqh siasah includes: 1. Siasah dusturiyyah (State Administration in Islam)
2. Siasah dauliyyah (politics that regulates the relationship between an Islamic State and another
Islamic State or with another secular State.) 3. Siasah maaliyyah (State economic system)
Sovereignty means the highest power that can unite different forces and streams in society. In the
Islamic concept, the highest power is Allah SWT.
The expression of Allah's power and will is contained in the Qur'an and the sunnah of the
messenger. Therefore, the ruler does not have absolute power, he is only the representative (caliph)
of Allah on earth who functions to ground the attributes of Allah in real life. In addition, power is Islam
as a teaching that covers spiritual and political issues has made a significant contribution to political
life in Indonesia. The first is marked by the emergence of Islamic-based parties and Islamic-based
nationalist parties and the second is marked by the proactive attitude of Islamic political figures and
Muslims towards the integrity of the unitary state of the Republic of Indonesia, since the initial
process of independence, until now the reform era. Regarding the integrity of the State, for example,
Muhammad Natsir once called on Muslims, 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 part of
the values contained in
