MAINSTREAMING FIQH SIYASAH DALAM KEPEMIMPINAN BERDASARKAN PRINSIP PANCASILA

Elfa Sari, Martunus Rahim
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Abstract

Leadership is still an interesting issue in the life of the nation in Indonesia. It is a concept that covers various aspects of how leaders influence and interact with their followers in communicating common goals. When talking about the country, leadership must have a core principle of leadership. Including Indonesia, which has a state foundation called Pancasila. This study is important to see how fiqh siyasa views leadership based on the guidelines of “kemanusiaan yang adil dan beradab” in Pancasila. This research was conducted using a qualitative method with a philosophical approach by analyzing the meaning of one of the Pancasila precepts with Islamic religious principles normatively and philosophically. This principle finds that First, leadership that is “Berperikemanusiaan” in Pancasila intends to uphold human dignity and protect human rights. Human Rights have long been recognized in Islam as explained in the Al-Quran (QS Shaad: 71-72); Second, the guidance of the Pancasila Law is reflected in the prosecution of Indonesian citizens through law regardless of their class and rank. In addition, many verses in the Al-Quran explain justice, one of which is Q.S Shaad: 26; Third, “beradab” of leadership in Pancasila means a leader follows good standards of behavior. Islam teaches that a believer is a person with commendable morals, which includes politeness
在印尼的国家生活中,领导力仍然是一个有趣的问题。这是一个概念,涵盖了领导者在沟通共同目标时如何影响和与追随者互动的各个方面。在谈国家的时候,领导必须有一个核心的领导原则。包括印度尼西亚,该国有一个名为Pancasila的国家基金会。这项研究对于了解fiqh siyasa如何根据Pancasila的“kemanusiaan yang adil dan beradab”的指导方针来看待领导力很重要。本研究采用定性的方法和哲学的方法,从规范和哲学的角度分析潘卡西拉戒律之一与伊斯兰宗教原则的意义。这一原则发现,首先,潘卡西拉的“Berperikemanusiaan”领导意在维护人的尊严和保护人权。正如古兰经所解释的那样,人权在伊斯兰教中早已得到承认(QS Shaad: 71-72);其次,潘卡西拉法的指导思想体现在对印尼公民不分阶级和等级的依法起诉上。此外,《古兰经》中有许多经文解释了正义,其中之一是Q.S Shaad: 26;第三,潘卡希拉语中领导力的“beradab”意味着领导者遵循良好的行为标准。伊斯兰教教导信徒是具有值得称赞的道德的人,其中包括礼貌
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来源期刊
CiteScore
0.80
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0.00%
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审稿时长
16 weeks
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