Islamic government during the period of the Prophet and al-Khulafa' al-Rashidun, according to many historians, both Muslim and non-Muslim, such as Robert N. What is meant by "right action" and "wrong action" in the definition of ethics quoted above, according to Louis P. Third, during the reign of the Bani Abbas dynasty, al-Farabi interpreted siyasah as a political philosophy.
Love of truth
TYPES OF ISLAMIC POLITICAL ETHICS. There is no consensus among Islamic political scholars on the types of political ethics that should be followed. Based on the research of several books on Fiqh Siyas that contain a discussion of political ethics, nine types emerged as follows: In his position of power. On the other hand, inauthentic politicians can include those who are very vocal in their fight against corruption, while they themselves are very corrupt. God hates a politician who is inconsistent between his words and his actions. This is clear in the words of Almighty Allah which reads as follows: Great is the enmity with Allah if you say what you do not do." Surah al-Saff, 61: 3) Based on the Word of God, Ibn Kathir suggests that we should 'mini also hate politicians who do not match their words and actions.
هتفص هذه تناك نم نإف هتفص هذه نوكت نم نوضغبي اضيأ نونمؤلماو اركنم ركنيلاو افورعم كلذ دعب فرعي لاف هبلق لىع للها عبطي
Trustworthiness
An honest and trustworthy politician, in addition to forbidding corruption, collusion and nepotism, is also unlikely to tolerate similar actions by his servants or his subordinates. An honest and trustworthy politician, said al-Ghazali, will impose appropriate sanctions on political crimes committed by subordinates. Furthermore, al-Ghazali suggested that an honest and trustworthy politician would not appoint incompetent or unprofessional people to ministerial or authoritative positions.
Political ethics emphasizes the importance of a political actor in the form of a politician who can be trusted, according to Ibn Taymiyyah, based on verses 58 of Surah al-Nisa', which says the following:
Muttalib, specifically by Uthman Ibn Talha.30 At that time, as subsection 58 of Surah al-Nisa' reveals, Abbas, who was in control of drinking water for pilgrims or visitors to the Kaaba, suddenly asked the Prophet Muhammad to appoint him as Kaaba. the key holder as well as the supplier of drinking water for the pilgrims. In response to this request of Abbas, an instruction was given to the Prophet Muhammad, through verse 58 of Surah al-Nisa', to return the duty of gatekeeper of the Kaaba to Uthman Ibn Talhah, not Abbas, the person responsible for security. drinking water for visitors to the Kaaba. From these historical episodes, it can be concluded that, in order to fulfill the mandate of appointing state functionaries, the head of a political institution is encouraged to entrust all matters related to public interests to those who are most professional and capable in the interest. the best of the state. people.
ملسو هيلع للها لىص للها لوسر لاق :لاق ماهنع للها ضير سابع نبا نع هلوسرو للها ناخ دقف هنم لىوأ وه نم هتيعر فيو لامع اناسنإ دلق نم
Thus, in the matter of who should be chosen to occupy a certain position, Ibn Taymiyyah further recommended that consideration be adjusted to the demands of pragmatism. In addition to being manifested in the appointment of public officials, as mentioned above, according to Ibn Taymiyyah, a commendable policy of a reliable politician must also be manifested in the management of state property and the maintenance and protection of property owned by the people. According to Ibn Taymiyyah, people are not allowed to refuse to pay a nominal amount of tax was determined by the state.
While under his duties, a public official has the task of spending funds received from the people or from other sources as well, according to the instructions of al-Quran and al-Sunnah. When a public official abuses his power or authority over public assets that he has been mandated to properly manage, then such a public official, according to Ibn Taymiyyah, is the most immoral of public officials. In addition to preserving the mandate in the two forms described above, Ibn Taymiyyah also emphasized that a civil servant must be able to act fairly in making decisions on disputes that occur between members of society.
According to Ibn Taymiyyah, the downfall of a society or nation due to harm caused by its leaders can only be checked if government officials are upright. According to Maxwell, ninety percent of people learn visually, nine percent verbally, and one percent of the rest learn with other senses.33 Therefore, a leader's credibility will only be recognized, giving him the right to be obeyed in everyday life, if he has been able to exhibit exemplary conduct worthy of emulation by his people.
لىإ ةسايسلاو لدعلا نم هنع للها ضير باطلخا نب رمع يننمؤلما يرملأ ناك تام ىتح هدلو لىع باقعلاو دلحا هيف ماقأ دح
Treat his people with great tenderness and affection and do not treat them in a cruel and harsh manner;. Always try to attract the sympathy of his people in ways that fit with the norms of religion;. Refrain from attracting popularity in a way that is contrary to religious teachings, inviting the wrath of Allah Almighty, for example by not imposing sanctions on those who do wrong.
In other words, a righteous government official must act firmly against any community members who act contrary to syaria law, even though he will be hated by certain parties who do not agree with the action taken. According to al-Ghazali, a politician who attracts popularity by using means that can bring the wrath of God Almighty will incur the wrath of God and all His creatures.
اضر سمتلا نم :ملسو هيلع للها لىص للها لوسر لاق :تلاق ةشئاع نع اضر سمتلا نمو سانلا هنع ضىرأو هنع للها ضير سانلا طخسب للها
Sense of Love and Concern for The Fate of People
When they got outside the city, 'Umar Ibn al-Khattab and his entourage saw the light of a fire. Umar Ibn al-Khattab then realized that the pot the woman had set on fire had burst into flames. This night, of course, Umar Ibnul Khattab was in a full state, while we were very hungry."
Umar Ibn al-Khattab heard her prayers as soon as he walked over to greet her. But ‘Umar Ibn al- Khattab replied, “If you carry the sacks for me, then who will bear my sin, and who can protect me from the prayers of the woman and her children?”. So ‘Umar Ibn al-Khattab continued carrying the sack himself, crying all the way, until he reached the woman and her three children.
Every time the fire was extinguished, Umar Ibn al-Khattab blew on it to rekindle it until so much dust fell on his face and clothes. Finally, 'Umar Ibn al-Khattab said, "O woman, do not ask for a calamity for 'Umar Ibn al-Khattab, because he did not know the news of your affairs and your children."
Sense of Shame
نكي نمو لجخ نم احص نإ هيلع سيل * هلقع في رملخا هتركسأ نم لقتنا هنع كللماام اذإ حصي * ةركس اذ كللماب
Courage
In this regard, if you want to uphold the rule of law and eradicate corruption, collusion and nepotism, which has become entrenched like an institutionalized disease, or even considered a normal way of life for civil servants at all levels, from the highest level fight, to the lowest, it must start with the politicians, mainly the President or Head of the nation. In other words, to repair the damage of widespread corruption by public officials, change must start from the top of the pyramid. The rationale for starting at the top of the power structure is simple - people in general still have a feudalistic mentality.
The English proverb that reads "a fish rots from the head" is still very relevant. If the president at the top of the leadership structure in one country can set a consistent example, the government officials below him will follow suit. But if politicians at the top of the pyramid still question their commitment to reconstructing the flawed practices of government officials, then rooting out corruption, collusion and nepotism would certainly be a very uphill battle.
According to Prophet Muhammad's perspective, the enforcement of political ethics must start from the top of the pyramid, ie from the head of state. Proof of this was when Usamah Ibn Zaid, who was instructed by the leaders of Quraysh to lobby the Prophet to revoke the punishment of cutting off the hand of Fatima bint al-Aswad, a noble lady from the al-Mahzumiyyah Quraysh -tribe, who committed theft.
اذإو هوكرت فيشرلا مهيف قسر اذإ اوناك منهأ مكلبق سانلا كلهأ مانإف ةمطاف نأ ول هديب دممح سفن يذلاو دلحا هيلع اوماقأ فيعضلا مهيف قسر
Open-minded to Other Opinions
According to Ibn Taymiyyah, political ethics that emphasize the importance of an official of the state hearing and accepting the opinions of other people in discussions of political issues are based on the word of God, illustrated in verse 159 Ali. Based on the verse, Ibn Taymiyyah stated that a good politician must not fail to deliberate. The Prophet Muhammad, peace be upon him, who freed from sin and error (ma'sum), who was commanded by God Almighty to consider, is recorded in history as the head. of the state, who was very fond of deliberation.
Honoring Political Promises
Treating All People Equally Before the Law
Umar Ibn al-Khattab about the very famous warlord in the history of Islam, Khalid Ibn al-Walid, known by the nickname 'sword of Allah'. Three of the most mentioned are: first, because Caliph 'Umar as a state official considered Khalid Ibn al-Walid's act of killing a Muslim, Malik Ibn Nuwairah, to be unethical, and later that evening he married his beautiful wife Layla . bint al-Minhal. The punishment of cutting off the hand for theft was imposed by Caliph al-Hajaj Ibn Yusuf on the father of Ibn al-Muqaffa', Dazwih, known by the nickname al-Mubarak.
Pada masa pemerintahan Khalifah al-Hajaj Ibnu Yusuf, ayah Ibnu al-Muqaffa berani memungut pajak di wilayah Irak dan Iran untuk keuntungannya sendiri. Julukan ini sayangnya digunakan sebagai nama belakang putranya, Abu Muhammad Ibn al-Muqaffa'.45. 45 Mujar Ibnu Syarif, 'Gagasan Taqnīn' Ibnu al-Muqaffa dan Relevansinya dengan Konteks Penerapan Syariat Islam di Indonesia', Jurnal Ahkam 11/V.
Haryatmoko, 'Political Ethics: Procedural Justice and the Principle of Subsidiarity', i Sadu Wasistiono & Ondo Riyani ed., Ethics of Legislative-Executive Relations in the Implementation of Regional Autonomy (Bandung: Media Focus, 2003). Al-Jawziyyah, Ibn al-Qayyim, al-Turuq al-Hukmiyyah fi al-Siyasah al-Shar'iyyah (Riyadh: Dar al-Wathan, 1953).
