PRAKTIK POLITIK DINASTI DI INDONESIA PERSPEKTIF ETIKA POLITIK ISLAM

Rusdi Abadi Siregar, NIM.: 21203011079 (2023) PRAKTIK POLITIK DINASTI DI INDONESIA PERSPEKTIF ETIKA POLITIK ISLAM. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Dynastic politics in the democratic system in Indonesia has become a trend as a pattern of leadership in a democratic system. Law No. 8 of 2015, Article 7 letter (r) Se prohibits normatively dynastic politics in Indonesia. On July 8, 2015, the Constitutional Court deleted this article on the grounds that it violated human rights as citizens in the 1945 Constitution. Based on this problem, the author is interested in conducting a study of dynastic political practices in Indonesia. Perspective of Political Ethics in Islam, reveals dynastic political practices on the implementation of the principles of good governance. This type of research is library research with the nature of descriptive analysis research, a normative philosophical approach. The data source in this study is the primary legal source, namely Law no. 8 of 2015, secondary, namely official documents, which include books, texts, and legal journals, and tertiary, namely dictionaries, encyclopedias, cumulative indexes, and so on. The data analysis technique in this study is a descriptive qualitative analysis technique using content analysis (document content analysis). The results of this study are: First, the practice of dynastic politics in Indonesia has occurred since the inception of Indonesia, namely during the Old Order era and until now it is still widely applied to the system of division of positions between families to occupy several important positions. If viewed from a constitutional perspective, it is understood that political dynasties do not violate state law or state governance; in fact, this is part of one of the human rights as citizens who take part in the pattern of a democratic system as seen in general elections. Second, the practice of dynastic politics towards the implementation of the principles of good governance in Indonesia has the potential to be bad because it is indicated in cases of corruption, collusion and nepotism so that it gives futility to society in general. However, if the principles of good governance are applied to a government system, even if it is within a dynastic political circle, then it does not make a government system that is damaged or bad. Third, the practice of dynastic politics in Indonesia viewed from the perspective of political ethics in Islam, is interpreted as a form of abuse of office and contrary to the principles of political ethics in Islam. In the study of political ethics in Islam, dynastic politics in Indonesia does not precipitate freedom, honesty, justice, togetherness and brotherhood (in a general view, not specifically) so that dynastic politics is often used as a means of enriching oneself or one's group and does not prioritize the general interest and prosperity of its people.

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