Undang-Undang Dasar Negara Khilafah

UUD / Politik Luar Negeri §181-191

Pasal 187: Islam adalah tugas politik bagi bangsa

 Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian: Pasal 187: Prinsip utama politik umat adalah menampilkan Islam dalam sosok negara yang kuat, penerapan hukum-hukumnya secara baik, serta upaya terus menerus untuk mengemban dakwahnya ke seluruh dunia.

 

 

Article 187: The political cause of the Ummah is Islam, in the strength of the status of the State, the best implementation of its rules and continuity in carrying its call to mankind.

 

The meaning of the words the political cause is the matter that the State and the Ummah face and is a duty upon them to undertake whatever it necessitates from the governing of affairs. This issue could be general, and so it would be the political cause, or it could be specific in which case it would be a political cause, or it could be a part of a matter, and so in which case it would then be an issue from the various issues of the cause. For example, the issue that faces the Islamic Ummah and obliges her to undertake whatever it requires of the running of the affairs is the re-establishment of the Khilafah, so this would be the political cause, and anything else from the various causes such as the case of Palestine and the case of the Caucasus countries are issues of this cause, and though they are issues which the Islamic Ummah faces and they are affairs that need to be taken care of, however they are part of the return of the Khilafah. When the Islamic State is established, its political cause would be to implement Islam domestically and carry the call to Islam internationally, so if it becomes stabilised in a place then its political cause would be the one mentioned in this article. Subsequently if it implemented Islam correctly and its international profile was strengthened, then its political cause would become carrying the call to Islam to the world, until Allah (swt) made Islam dominant over all other ways of life.

Therefore, the political cause is what the State and Ummah face from the important political issues that the Shari’ah obligated upon them. So the State is obligated to work to establish it in accordance with what the Shari’ah required of it to do, and this does not require an evidence because it is part of the implementation of the rules of the Shari’ah upon the issues as they occur.

For this reason, the political cause changes as the issues that occur change. The political cause for the Messenger صلى الله عليه وآله وسلمwhile he was in Makkah in the stage of the call was to make Islam manifest, which is why when Abu Talib said to him: “Your people have come to me and said such and such, whatever they had said to him, so spare me and yourself, and do not make me carry what I cannot bear”, the Messenger صلى الله عليه وآله وسلمthought that his uncle would forsake him and give him up, and his support for him was weakened, so he said to him:

«يَا عَمُّ، وَاللهِ لَوْ وَضَعُوا الشَّمْسَ فِي يَمِينِي وَالْقَمَرَ فِي يَسَارِي عَلَى أَنْ أَتْرُكَ هَذَا الأَمْرَ حَتَّى يُظْهِرَهُ اللهُ أَوْ أَهْلَكَ دُونَهُ مَا تَرَكْتُهُ»

O Uncle, by Allah, if they place the sun in my right hand and the moon in my left hand in return for giving up this matter, I will never desist until either Allah makes it prevail or I perish defending it" (Sirah of Ibn Hisham). These words indicate that the political cause for the Messenger صلى الله عليه وآله وسلمat that time was making Islam manifest. When he صلى الله عليه وآله وسلمwas in Madinah, the State had been established and a number of battles occurred between him صلى الله عليه وآله وسلمand the main enemy, the head of disbelief which at that time was the Quraysh, the political cause of him صلى الله عليه وآله وسلمremained the manifestation of Islam. This is why on his صلى الله عليه وآله وسلمway to pilgrimage before reaching Hudaybiyah, after he heard that the Quraysh came to know that he was on the way and had come out in order to fight him, a man from Bani Ka’ab said to him: “They heard about your journey, and so they left wearing tiger skins, and they camped in Thi-Tuwa making oaths to Allah that you would never enter”, and so the Messengerصلى الله عليه وآله وسلمsaid:

«يَا وَيْحَ قُرَيْشٍ! لَقَدْ أَكَلَتْهُمْ الْحَرْبُ، مَاذَا عَلَيْهِمْ لَوْ خَلَّوْا بَيْنِي وَبَيْنَ سَائِرِ النَّاسِ» إلى أن قال: «فَمَاذَا تَظُنُّ قُرَيْشٌ؟ وَاللَّهِ، إِنِّي لا أَزَالُ أُجَاهِدُهُمْ عَلَى الَّذِي بَعَثَنِي اللَّهُ لَهُ حَتَّى يُظْهِرَهُ اللَّهُ لَهُ أَوْ تَنْفَرِدَ هَذِهِ السَّالِفَةُ»

Woe upon Quraysh! War has destroyed them. What would it matter to them if they left me to deal with the rest of the Arabs” until his صلى الله عليه وآله وسلمwords: “What does Quraysh think? By Allah, I will continue to fight them with what Allah sent me until Allah makes it prevail or until I die (Salifah is separate)” (reported by Ahmad from Al-Maswar and Marwan). The Salifah is the surface of the neck, and the Messenger صلى الله عليه وآله وسلمused its separation as a metaphor for death; in other words: “until death”.

So the political cause in both situations was the same. However, in the first situation he صلى الله عليه وآله وسلمmade clear his صلى الله عليه وآله وسلمinsistence to continue conveying the call to Islam until Allah (swt) made it manifest, and in the second situation, in other words, at the time the State was established, he صلى الله عليه وآله وسلمmade clear his صلى الله عليه وآله وسلمinsistence upon Jihad until Allah (swt) made Islam manifest.

After the Prophet صلى الله عليه وآله وسلمarrived at an armistice treaty with the Quraysh, which was the great opening, since it was the preparation for the conquest of Makkah and made the Arabs come to the Messenger of Allah صلى الله عليه وآله وسلمembracing the religion of Islam in droves, at which point the political cause for the Messenger صلى الله عليه وآله وسلمwas not simply making Islam manifest but rather it became making it manifest and dominant over all other ways of life through battles against the states following other ways of life, such as the Romans and Persians. This is the reason why the Surah of Al-Fateh was revealed to him صلى الله عليه وآله وسلم, including the words of Allah (swt):

((هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ))

It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion.” (TMQ 48:28). So accordingly, if the Islamic State implemented Islam well, and its international profile was strong, the political cause for it would become making Islam dominant over all other religions and preparation for defeating those who carry other ideologies and other religions.

This is what the article is based upon.

Beberapa pasal UUD

Undang Dasar Negara Khilafah

Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 125: Pemenuhan kebutuhan dasar dan kemewahan

Pasal 125: Seluruh kebutuhan pokok setiap individu masyarakat harus dijamin pemenuhannya per individu secara sempurna. Juga harus dijamin kemungkinan setiap individu untuk dapat memenuhi kebutuhan sekunder semaksimal mungkin. Selengkapnya
Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 39: Durasi amanat Khalifah

Pasal 39: Tidak ada batas waktu bagi jabatan Khalifah. Selama mampu mempertahankan dan melaksanakan hukum syara’, serta mampu menjalankan tugas-tugas negara, ia tetap menjabat sebagai Khalifah, kecuali terdapat perubahan keadaan yang menyebabkannya tidak layak lagi menjabat sebagai Khalifah sehingga wajib segera diberhentikan. Selengkapnya
Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 134: Kepemilikan tanah

Pasal 134: Tanah mawaat (terlantar) dapat dimiliki dengan jalan membuka (menghidupkan) tanahnya dan memberinya batas/pagar. Selain tanah mawaat, tidak dapat dimiliki kecuali dengan sebab-sebab pemilikan yang dibolehkan syara’, seperti waris, pembelian atau pemberian dari negara. Selengkapnya
Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 23: Struktur Negara Khilafah

Pasal 23: Struktur negara terdiri atas tiga belas bagian: 1. Khalifah 2. Mu’awin Tafwidl 3. Mu’awin Tanfidz 4. Al-Wulat 5. Amirul Jihad 6. Keamanan Dalam Negeri 7. Urusan Luar Negeri 8. Perindustrian 9. Al-Qadla 10. Kemaslahatan Umat 11. Baitul Mal 12. Penerangan 13. Majlis Umat Selengkapnya
Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 76: Hakim Agung

Pasal 76: Khalifah mengangkat Qadli Qudlat yang berasal dari kalangan laki-laki, baligh, merdeka, muslim, berakal, adil dan faqih. Jika Khalifah memberinya wewenang untuk mengangkat dan memberhentikan Qadli Mazhalim, maka Qadhi Qudhat wajib seorang mujtahid. Qadli Qudlat memiliki wewenang mengangkat para Qadli, memberi peringatan dan memberhentikan mereka dari jabatannya, sesuai dengan peraturan… Selengkapnya
Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 6: kewarganegaraan Islam, hak dan kewajiban

Pasal 5: Setiap warga negara (Khilafah) Islam mendapatkan hak-hak dan kewajiban-kewajiban sesuai dengan ketentuan syara’. Pasal 6: Negara tidak membeda-bedakan individu rakyat dalam aspek hukum, peradilan, maupun dalam jaminan kebutuhan rakyat dan semisalnya. Seluruh rakyat diperlakukan sama tanpa memperhatikan ras, agama, warna kulit dan lain-lain. Selengkapnya
Undang-Undang Dasar Negara Khilafah, berdasarkan metode kenabian:

Pasal 58: Wali dimutasi

Pasal 58: Seorang Wali tidak boleh dimutasi dari satu wilayah ke wilayah yang lain, karena pengangkatannya bersifat umum tetapi untuk satu tempat tertentu. Akan tetapi seorang Wali boleh diberhentikan kemudian diangkat lagi di tempat lain. Selengkapnya