Syariat Islam dalam Perspektif Negara Hukum Berdasar Pancasila

Abstract

Revitalisasi ideologi dalam perspektif Islam, baik pada tingkat nasional maupun global selalu bermuara pada aspirasi dan tuntutan untuk mengimplementasikan syariat atau hukum Islam secara total (kaffah). Dalam Negara hukum Indonesia, aspirasi dan tuntutan semacam itu tidak selalu bisa dipenuhi. Hal ini karena Negara hukum Indonesia, sejak awal dibangun atas dasar semangat kebangsaan yang didasarkan atas prinsip ketuhanan, kemanusiaan, keadilan, dan kesetaraan atau persamaan bagi setiap warga Negara didepan hukum. Oleh karena itu aspirasi dan tuntutan penerapan syariat Islam selalu mengalami kendala bila didalamnya terdapat unsur diskriminatif atau unsur lain yang dapat menghilangkan jaminan dan perlindungan terhadap hak asasi warga negara yang sudah dijamin oleh konstitusi. Paper ini akan menjelaskan tentang pengertian dan karakter syariat, tujuan syariat, model-model penerapan syariat di sejumlah Negara Muslim, model atau teori penerapan syariat Islam di Indonesia menurut sejumlah pakar, pilihahan atau alternative yang bisa digunakan untuk memperjuangkan aspirasi dan tuntutan implementasi syariat Islam di Indonesia dan ditutup dengan simpulan. Revitalization of ideology in Islamic perspective, both at national and global level always leads to aspirations and demands to implement sharia or Islamic law in total (kaffah). Within the legal State of Indonesia, such aspirations and demands can not always be met. This is because the Indonesian state of law, from the beginning built on the spirit of nationality based on the principle of divinity, humanity, justice, and equality or equality for every citizen in front of the law. Therefore, the aspirations and demands of the application of Islamic Sharia always experience constraints if in it there are discriminative elements or other elements that can eliminate the guarantee and protection of citizens rights that have been guaranteed by the constitution. This paper will explain the understanding and character of the Sharia, the purpose of Sharia, models of Sharia application in some Muslim countries, the model or theory of application of Islamic Shariah in Indonesia according to some experts, alternatives or alternatives that can be used to fight for aspirations and demands of the implementation of Islamic Shariah Indonesia and concluded.

Transformation Of Islamic Law Into National Law: Model, Problem And Alternative Solution Of Practicing Sharia In Indonesia

“…It is what Juhaya S. Praja called credo theory. This theory basically says that Muslims, wherever they are, will try to live the religious norms contained in the Islamic Sharia solely because of the demands of their beliefs (Syarif, 2016) The foundation of regulation on Islamic law in Law No. 11 of 2006 is stated, among others, in article 20, Article 125, Article 126, Article 128 and Article 129.…”

“…Since the nineteenth century, this word was given the meaning of written law in countries that made Islam a source of legislation. (Syarif, 2016) According to article 1 verse 21 Law No. 11/2006 on Aceh Government, "Qanun is a legislation that is a kind of regional regulation that regulates the administration of government and the lives of people in Aceh Province".…”

Tinjauan Ideologis dan Hubungan Ekonomi Islam Dengan Ekonomi Pancasila

“…Dengan demikian maka Islam bersaing dan juga terkadang berhadapan dengan ideologi lainnya termasuk dengan ideologi Pancasila yang merupakan dasar dan ideologi Negara Kesatuan Republik Indonesia. Gerakan-gerakan yang menempatkan Islam sebagai ideologi selalu mengangkat isu dan tuntutan pengimplementasian syariat Islam secara totalitas (kaffah) melalui instrumen negara (Syarif, 2017).…”

Millennial Religious Understanding in Bandung: A Case Study on Their Views and Attitudes Towards Issues of Islamic Law, Religious Freedom, Tolerance, and Pancasila

“…Islamic Law (Syariah) is God's rule to be followed by Muslims to accordance with His will. Nurrohman Syarif (2016) explains that there are several characteristics of Islamic law. First, it contains a sacred value because it comes from God.…”