Analysis Study of Islamic Nomocracy and Pancasila Democracy in Indonesia

Abstract

Basic Demand is a concept of a rule of law of a nation. An indisputable fact is that in all countries in this world, there is nothing that is not included based on their country, be they communist, liberal, religious, national, or otherwise. In a complete understanding, we can understand that Islam is a comprehensive religion; This right is proven by how Islam can parse and become a solution to various moral and material problems and includes various human activities in life not only in the world but also concerning life in the hereafter. According to the author's analysis, the term nomocracy is the most appropriate choice to be used in the term "rule of law", a version of Islamic law, not "theocracy". The analysis of this author comes to this conclusion because it is based on the principles of Islamic nomocracy including the principle of power as 1) trust, 2) the principle of equality, 3) the principle of recognition and protection of every human rights, 3) the principle of deliberation, 4) the principle of justice, 5) principles of the free trial, 6) principles of peace, 7) principles of welfare and so on. As for the constitutional state of Pancasila, it is based on the values a) divinity, b) humanity, c) integrity, deliberation, and justice. The occurrence of a combinative conception relationship; Islam, the West, and Indonesia led to the formation of the concept of the rule of law, Pancasila. Based on this understanding, it can be concluded that the principles contained in the constitutional state of Pancasila are part of the values contained in the Islamic nomocracy.

The Role of Islamic Education in the Formation of the Nation's Character

“…Moreover, the principles of Pancasila are in line with Islamic law, further reinforcing its relevance and importance in Islamic education [8], [9]. The first precept of Pancasila, belief in One God, aligns with Islamic teachings, and the economic policies that underlie Indonesia's economic order rely on economists and the socio-cultural considerations of social and religious rules [10].…”

Praktik Sistem Nomokrasi Islam: Potret Kebebasan Ruang Publik Masyarakat Sipil Aceh

“…Dalam hal ini beberapa sarjana terbagi menjadi tiga pendapat dalam pengistilahan konsep tersebut. Ada yang menyebut nomokrasi Islam (Islamic Nomocracy) (Riyadi HS et al, 2020). Selanjutnya adalah teokrasi Islam (Islamic Theocracy) (Coşgel et al, 2020) dan juga Islamic State (Parvez Manzoor, 1991).…”

“…Secara subtansi istilahistilah tersebut tidak berbeda, keseluruhan bermaksud pada konsep hubungan antara negara dengan Islam yang menjadi dasar dan landasan aturan yang diberlakukan pada suatu negara tertentu. Pengistilihan nomokrasi Islam dilakukan agar terlihat berbeda dengan konsep teokrasi atau negara agama (Riyadi HS et al, 2020). Riadi dkk (2020) mencoba memetakan bahwa praktik yang dilakukan oleh Nabi di Madinah dengan membuat suatu piagam yang disepakati bersama merupakan bukan dari bagian negara agama yang selama ini disalah pahami oleh sarjana Barat sebagai negara agama.…”

“…Selain itu Muhammad Asad beragumen bahwa Sebuah negara dapat menjadi benar-benar Islam hanya melalui implementasi sadar ajaran Islam dalam kehidupan bangsa, dan dengan mengintegrasikan ajaran-ajaran ini ke dalam hukum negara. Sebuah negara dapat dikatakan sebagai negara Islam jika ajaran-ajaran Islam mengenai sosio-politik diimplementasikan dalam kehidupan masyarakat berdasarkan konstitusi (Hs et al, 2020).…”

“…Oleh karenanya di buatlah sistem hukum dalam negara berdasarkan Islam. Dalam pelbagai literatur yang ada, nomokrasi Islam itu memuat prinsip amanah, kesetaraan, pengakuan dan perlindungan setiap hak asasi manusia, asas musyawarah, asas keadilan, asas peradilan bebas, asas perdamaian dan kesejahteraan (Riyadi HS et al, 2020).…”