Islam, Lingkungan Budaya, Dan Hukum Dalam Perspektif Ketatanegaraan Indonesia

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Islam, Lingkungan Budaya, Dan Hukum Dalam Perspektif Ketatanegaraan Indonesia Islam, Lingkungan Budaya, dan Hukum dalam Perspektif Ketatanegaraan Indonesia Moh. Mahfud MD Universitas Islam Indonesia (UII), Yogyakarta e-mail: [email protected] Abstrak: Indonesia bukan negara agama, teta i juga bukan negara sekular. Indonesia telah memilih bentuk religious nation state, yakni negara berdasarkan atas Pancasila. Di dalam sistem hukum Pancasila, hukum yang berlaku adalah hukum nasional. Hukum nasional yang berlaku meru akan sera an dari bebera a nilai-nilai luhur agama, budaya, serta adat-istiadat yang tumbuh mengakar dalam masyarakat Indonesia yang lural. Umat Muslim da at melaksanakan hukum Islam tan a harus ada emberlakuan resmi oleh negara dalam hukum rivat, terutama dalam bidang hukum keluarga. Untuk bidang hukum ublik, hukum Islam Indonesia bisa di erjuangkan keberlakukan nilai- nilai substantifnya (al-jawhar) melalui strategi eklektisisme dengan sumber- sumber hukum materiil (bahan embuatan hukum) lainnya yang kemudian menjadi hukum nasional. Kata Kunci: Pancasila, hukum Islam, hukum rivat, hukum nasional Abstract: Indonesia is not a theocratic state, but at the same time it is not a secular state. Indonesia has chosen a form of religious nation state, namely a state which have a base of Pancasila. Within the Pancasila(s law system, the effective law is nati- onal law, and this national law is absorbed from great values of different religions, cultures, and customary laws which are dee ly rooted among the Indonesian luralistic society. The Moslem eo le are allowed to ractice Islamic law related with the rivate and domestic law. But in the domain of ublic law, the Moslems are struggling to insert the subtance or essence of the Islamic law through the eclectisim strategy with other material sources of law to become the national law Keywords: Pancasila, Islamic law, rivate law, national law Pendahuluan kan se enuhnya urusan negara dan uru- Indonesia bukan negara agama, te- san agama. Negara Pancasila bukan nega- ta i juga bukan negara sekular. Indo- ra agama, sebab negara agama member- nesia telah memilih bentuk religious nation lakukan satu agama sebagai agama resmi state, negara kebangsaan yang berke- negara.1 tuhanan, yakni negara berdasarkan atas Pancasila. Negara Pancasila bukan negara 1 -onse negara agama ialah negara yang men- sekular, sebab negara sekular memisah- cantumkan salah satu agama sebagai dasar kon- KARSA: Jurnal Sosial dan Budaya Keislaman Vol. 24 No. 1, Juni 2016: 1-14 Copyright (c)2016 by Karsa. All Right Reserved DOI: 10.19105/karsa.v24i1.992 Moh. Mahfud MD Indonesia tidak mendasarkan diri ra (founding parents) sudah berdebat, a a- ada satu agama, teta i melindungi sege- kah negara kita akan berdasar agama na warga negaranya untuk melaksana- atau kebangsaan yang ada akhirnya di- kan ajaran agama yang di eluknya ma- ca ai modus vivendi (m$ts%q ghal$zh) bah- sing-masing sebagai hak asasi manusia. wa negara kita dibangun berdasar Panca- .adi, di negara Pancasila negara tidak sila yang ber aham religious nation state.4 memberlakukan hukum agama, teta i Begitu juga di dalam 1idang -onstituante melindungi warga negara yang ingin me- yang dibentuk berdasar hasil Pemilu 1855 laksanakan ajaran agamanya. Te atnya, erdebatan antara golongan nasionalis Is- negara tidak memberlakukan hukum a- lam dan nasionalis sekular berlangsung gama, teta i melindungi ara emeluk- sengit sam ai akhirnya Presiden 1oekar- nya yang ingin mengamalkannya.2 no menyatakan -onstituante deadlocked Dasar bernegara se erti itu sudah dan membahayakan negara, sehingga diterima sebagai kese akatan ara endi- membubarkannya melalui Dekrit Presi- ri negara setelah melalui erdebatan an- den tanggal 5 .uli 1858.5 jang, mendalam, dan enuh engertian. Di BPUP-I0 dan PP-I ara endiri nega- a kan3 rancangan UUD 1845 yang akan di akai jika Indonesia merdeka; sedangkan PP-I adalah stitusi. 1edangkan negara sekular ialah negara badan yang dibentuk ada bulan Agustus 1845 dengan tugas 2menyia kan3 kemerdekaan atau yang sama sekali tidak melibatkan unsur agama di dalam urusan Negara. Moh. Mahfud MD, eralihan kekuasaan dari enjajah ke ada eme- rintahan nasional, termasuk mensahkan atau 2Politik Hukum dalam Perda 1yari(ah3, Jurnal Hukum 14 (.anuari, 2007): 10. meneta kan berlakunya UUD. Dengan demikian, BPUP-I memang hanya berhak menyusun ran- 2 .aminan kebebasan beragama bagi semua e- cangan UUD, sedangkan PP-I berhak mene- meluk agama diatur dalam Undang-Undang Da- ta kan berlakunya UUD, termasuk melakukan sar Negara Re ublik Indonesia (UUD NRI) Tahun berubahan atas rancangan yang telah ada. Moh. 1845, khususnya ada asal 28 ayat 2 dikatakan Mahfud MD, 2Politik Hukum3. bahwa 2Negara menjamin kemerdekaan tiap-tiap 4 Religious Nation)State atau Negara yang Berke- penduduk untuk memeluk agamanya masing-masing tuhanan meru akan ilar kebangsaan yang sesuai dan untuk beribadat menurut agamanya dan keper- dengan Re ublik Indonesia yang bersifat lural, cayaannya itu”. Hal itu di erkuat ada bebera a majemuk, dan multikutural. Disam aikan ada asal sebelumnya yang mengatur tentang HAM, saat enulis menjadi keynote speaker ada acara yakni ada asal 28E dikatakan bahwa 2(1) Setiap seminar nasional yang bertajuk 2Bonus Demog- orang berhak atas kebebasan meyakini kepercayaan, me- rafi, Pemuda, dan Penguatan Pilar -ebangsaan,3 nyatakan pikiran dan sikap, sesuai dengan hati nura- yang diselenggarakan oleh Majelis Permusya- ninya, (2) Setiap orang berhak atas kebebasan berse- waratan Rakyat (MPR) RI, Fraksi Partai -ebang- rikat, berkumpul, dan mengeluarkan pendapat.3 Demi- kitan Bangsa (F-P-B) MPR RI, dan Dewan -oor- kian ula dijelaskan ada asal 28I bahwa 2( ) dinasi Nasional (D-N) Garda Bangsa, di .akarta Hak untuk hidup, hak untuk tidak disiksa, hak kemer- ada tanggal 00 November 2012. dekaan pikiran dan hati nurani, hak beragama, hak 5 untuk tidak diperbudak, hak untuk diakui sebagai pri- 1alah satu dasar ertimbangan dikeluarkannya badi di hadapan hukum, dan hak untuk tidak dituntut Dekrit Presiden 5 .uli 1858 adalah gagalnya kon- atas dasar hukum yang berlaku surut adalah hak asasi stituante melaksanakan tugasnya. Hal ini bisa manusia yang tidak dapat dikurangi dalam keadaan dilihat dari salah satu konsideran Dekrit tersebut apa pun.3 yang berbunyi 2Bahwa berhubung dengan er- 0 BPUP-I, yang memulai sidang-sidangnya sejak nyataan sebagian besar anggota sidang embuat 28 Mei 1845, adalah sebuah badan yang dibentuk Undang-Undang Dasar untuk tidak menghadiri ada bulan A ril 1845 dengan tugas 2menyi- lagi sidang, konstituante tidak mungkin lagi me- KARSA: Jurnal Sosial dan Budaya Keislaman Vol. 24, No. 1, Juni 2016: 1-14 Copyright (c)2016 by Karsa. All Right Reserved DOI: 10.19105/karsa.v24i1.992 2 | Islam, Lingkungan Budaya, dan Hukum Berdasarkan atas Dekrit tersebut, -$, kese akatan ini harus dilaksanakan secara konstitusi dan ketatanegaraan, In- dengan konsekuen sebagai semacam m$- donesia kembali ke UUD 1845 yang di- ts%q ghal$zh7 (kese akatan luhur) dan kita sahkan tanggal 18 Agustus 1845, sehingga tidak boleh mengkhianatinya. Itulah se- kedudukan Pancasila sebagai dasar nega- babnya kita se akat dengan ernyataan ra semakin dikukuhkan. Perdebatan ideo- yang sangat arif dari Rais Am Nahdlatul logis memang masih bersambung setelah Ulama (1884-1888), -H. Achmad 1iddiC, Dekrit Presiden 5 juli 1858 itu, sebab ma- bahwa Pancasila dan N-RI meru akan sih ada yang mengatakan bahwa Dekrit dasar dan bentuk negara yang final bagi Presiden mengakui Piagam .akarta seba- Indonesia.8 Umat Muslim tidak erlu lagi gai bagian tak ter isahkan dari UUD 18- mem ersoalkannya melainkan harus me- 45, sehingga emberlakuan syariat Islam laksanakannya, sebab umat Muslim tidak secara resmi bagi emeluk- emeluk Is- terhalangi sedikit un untuk beribadah lam masih dimungkinkan. Teta i an- melaksanakan ajaran agama sesuai de- dangan itu tidak da at diterima oleh ngan syari(at Islam. banyak kalangan lainnya dengan alasan Dekrit itu tidak memberlakukan Mukad- Dasar Teologis egara Pancasila dimah (Piagam .akarta) yang dibuat tang- Di kalangan umat Muslim, kadang- gal 22 .uni 1845, melainkan member- kala masih ada ertanyaan tentang bagai- lakukan UUD yang disahkan tanggal 18 mana dasar embenaran agama yang se- Agustus 1845 dengan Pembukaan yang suai dengan akidah (dasar teologis) ter- sudah direvisi berdasar kese akatan PP- kait dengan osisi syari(at Islam di dalam -I. Perdebatan itu diakhiri dengan In res No. 12 Tahun 18A8, yang menyatakan 7 .$ts%q ghal$zh mengandung arti erjajian yang bahwa Pancasila yang berlaku adalah kokoh atau kese akatan yang luhur. Di dalam al- Dur(an, istilah m$ts%q ghal$zh setidaknya disebut Pancasila yang dimuat di dalam Pem- tiga kali, yakni dalam surah al-AhEFb ayat 7, bukaan UUD 1845 yang disahkan tanggal 2/dan (ingatlah) ketika Kami mengambil perjanjian 18 Agustus 1845.A dari para nabi dan dari engkau (sendiri), dari Nuh, Perjuangan serius untuk member- Ibrahim, .usa, dan Isa putra .aryam, dan Kami telah lakukan secara formal syariat Islam, mengambil dari mereka perjanjian yang teguh (m$st%q ghal$zh).3 Demikian ula dalam surah al-MFGidah te atnya hukum Islam, sudah dilakukan, ayat 154, 2Hdan Kami telah mengambil dari mereka teta i ada akhirnya kese akatan yang perjanjian yang kokoh (m$ts%q ghal$zh).3 Masih diambil adalah mendirikan negara ke- dalam surah al-MFGidah (5): 21, 0/.dan bagaimana bangsaan berdasar Pancasila. 1ecara syar- kamu mengambilnya kembali, padahal kamu telah bergaul satu sama lain (sebagai suami-istri). 1an mereka istri-istrimu telah mengambil perjanjian yang nyelesaikan tugas yang di ercayakan oleh rakyat kuat (mits%q ghal$zh) dari
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